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1UH-HE-KA-NE-OK 



A HISTORY OF THP: 



STOCKBRIDGE NATION 



B Y 



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J?Nr DAVIDSON, A. M. 



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MILWAUKEE, WIS. 

I'lTHT^isiiED Bv Silas (:iiai>man 

1893. 



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f>f WAS'. , i 



Copyright, 1893, 

BY 
J. N. DAVIDSON. 






Tn thB penplB nf my first pastaratBr— the Cnngragatinn- 
al churches of Stnughtnn and Cnnksvlha. and the Frashy- 
tarian church at Camhridga, Wiscnnsin,— this narrative is 
inscribed "with grateful ramBnihrancB, 



1 



CONTKNTS. 



INTRODUCTION. 

Legendary history of the Muh-he-ka-ne-ok. — Visit to the 

Stockbridge reservation.- -Origin of this monograph vii-xiv 

CHAPTER I. 

Mission to the "River Indians." — John Sergeant. — Settlement 
of Stockbridge, Massachusetts. — Prohibitory Uquor-law. 
- -David Brainerd 1-11 

CHAPTER I I. 
Jonathan Edwards. — Stephen West. — Stockbridges in the 
war of the Revolution. — Removal to New York. — The 
Brothertowns 12-16 

CHAPTER I I I. 

Samson Occum. — Stockbridge delegation visits President 

Washington— "White heathen."— War of 1812 17-21 

CHAPTER I V. 

Removal of part of the tribe to Indiana, thence to the Green 
Bay region.- -Northern Missionary Society (absorbed in- 
to the United Foreign Missionary Society as that was 
later into the American Board).— Jedidiah Morse visits 
what is now Wisconsin. — First Protestant sermon here. 
John Metoxen (same name probably as that once written 
Mtocksin). — First temperance work in this region 21-23 

CHAPTER V. 

Removal from New York to Statesburg (South Kaukauna). 
— Rev. Jesse Miner, the first Presbyterian or Congrega- 
tional minister to make a home in W^isconsin. — First 
school mistress here. — Calvin Colton's narrative.— Work 



vi CONTENTS. 

for the Sioux, — Chauncey Hall's letter. — Removal to 
Stockbridge, Wisconsin 24-^4 

CHAPTER V I. 

Evils attending removal. — Mr. Marsh's report of a trans-Mis- 
sissippi trip. — Death for witchcraft 34-38 

CHAPTER VI I. 

Munsees. — Stockbridge church joins the Convention. — Polit- 
ical divisions. — Methodist services. — Jeremiah Slinger- 
land. — Condition of the tribe in 1848. — The old mission- 
house. — Removal to Shawano county. — Later pastorates. 38 - 45 



APPENDIX. 

Stockbridge and Munsee council. — Constitution of the Z nited 

Tribe. 48-52 

ADDENDA. 

Inscription in the Ayscouth Bible. — Gideon Hawley. — Time 
of certain removals. — Denomination of Stockbridge In- 
dian church.— Mr. and Mis. Slingerland. — Miss Electa 
W. Quinne3^ — First school master here. — Fugitive slaves. 
—''Six wars." — Gregorian calendar. — A shameful de- 
ceit.- -Errata.— York money — Index , 53-58 



INTI^ODUCTION. 



The point of view from which this narrative has been prepared 
is that of one writing the history of certain Wisconsin churches,- - 
those that are or have been in connection with the ecclesiastical 
body organized 1839, January 17th, as the Presbytery of Wiscon- 
sin, and re-organized 18J0, October 6th, as the Presbyterian and 
Congregational Convention of Wisconsin. First of these chrono- 
logically, and in certain other respects as well, was that among the 
Stockbridge Indians. But the history of this church could not be 
adequately given without telling that also of its people. Thus 
what was designed to be a chapter has become a little book, — a 
monograph. 

"I am a true Native American, descended from one of those 
characters whose memory every true American reveres. My grand- 
father, David Nau-nau-neek-nuk, was a warrior, and he assisted 
your fathers in their struggle for liberty." 

Thus Waun-nau-con, alias John W. Quinney, began a memorial 
to the Congress of the United States, dated at Washington 1852, 
April 12th. f He was asking for citizenship and a home. As 
legend comes before authentic history we will let him tell, as he 
did in a Fourth of July speech I some of the traditions of his 
people: 

"About the year 1645, and when King Ben (the last of the 
hereditary chiefs of the Muh-he-con-new Nation) was in his prime, 
a Grand Council was convened of the Muh-he-con-new tribe, for the 
purpose of conveying from the old to the young men, a knowledge 
of the past. Councils, for this o])ject especially, had ever, at stated 
periods, been held. Here for the space of two moons, the stores of 
memory were dispensed; corrections and comparisons made, and 

t Note.— What seems to be an older form of this name is Quinequaunt. 
The W probably stands for the Indian name preceding. 
t Note.— At Reidsville, New York, 1854. 



Vlll 



INTRODUCTION. 



the results committed to faithful breasts, to be transmitted again 
to succeeding posterity. 

"Many years after^ another^ and a last Council of this kind was 
heldj and the traditions reduced to writings by two of our young 
men, who had been taught to read and write, in the school of the 
Rev. John Sergeant, of Stockbridge, Massachusetts. They w^ere 
obtained, in some way, by a white man, for publication, whO; soon 
after, dying all trace of them became lost. The traditions of the 
tribe, however, have mainly been preserved; of which I give you 
substantially the following: 

" 'A great people came from the North- West: crossed over the 
gait-waters, and after long and weary pilgrimages, (planting many 
colonies on their track,) took possession, and built their fires upon 
the Atlantic coast, extending from the Delaware on the south, to 
the Penobscot on the north. They became, in process of time, 
divided into different tribes and interests ; all, however, speaking 
one conmion dialect. This great confederacy, comprising Dela- 
wares, ^Munsees, Mohegans, Narragansetts, Pequots, Penobscots, 
and many others, (of whom a few are now scattered among the dis- 
tant wilds of the West-— others supporting a weak, tottering exist- 
ence; while, by far, a larger remainder have passed that bourne 
to which their brethren are tending,) held its Council once a year, 
to deliberate on the general welfare. Patriarchial delegates from 
each tribe attended, assisted by priests and wise men, w^ho commu- 
nicated the will, and invoked the blessing, of the Great and Good 
Spirit. The policy and decisions of this Council were every where 
respected, and inviolably observed. Thus contentment smiled up- 
on their existence, and they were happy. Their religion, communi- 
cated by priests and prophets, was simple and true. The manner 
of worship is imperfectly transmitted; but their reverence for a 
Great and Good Spirit — (whom they referred to by looking or 
pointing upwards,) the observance of feasts and fasta, in each year; 
the offering of beasts in thanksgiving and for atonement, is clearly 
expressed. They believed the soul to be immortal; — in the existence 
of a happy land beyond the view, inhabited by those whose lives 
had been blameless: while for the wicked had been a region of mis- 
ery reserved, covered w ith thorns and thistles, where comfort and 
pleasure were unknown. Time was divided into years and seasons; 



INTRODUCTIO]^. k 

twelve moons for a year, and a number of years by so many win- 
ters. 

"The tribe, to which your speaker belong, and of which there 
cwere many bands, occupied and possessed the country from the 
sea-shore, at Manhattan, to Lake Champlain. Having found an 
ebb and flow of the tide, they said: 'This is Muh-he-con-new,'— 
'hke our waters, which are never stilL' From this expression, and 
by this naine, they were afterwards known, until their removal to 
Stockbridge, in the year 1730. Housatonic River Indians, Mohe- 
gans, Manhattas, were all names of bands in different localities, but 
bound together, as one family, by blood, marriage and descent, 
* * * * * * 

"Where are the twenty- five thousand in number, and the four 
thousand warriors, who constituted the power and population of 
the great Muh- he-con-new Nation in 1604? They have been vic- 
tims to vice and disease, which the white man imported. The 
small-pox, measles, and "strong waters" have done the work of an> 

nihilation. 

****** 

"What are the treaties of the general government? How often, 
and when, has its phghted faith been kept? Indian occupation 
forever, is, next year, or by the next Commissioner, more wise than 
his predecessor, re-purchased. One removal follows another, and 
thus your sympathies and justices are evinced in speedily fulfilling 
the terrible destinies of our race. 

"My friends, your holy book, the Bible, teaches us that indi» 
vidual offences are punished in an existence, when time shall be no 
more. And the annals of the earth are equally instructive, that 
national wrongs are avenged, and national crimes atoned for in 
this world, to which alone the conformations of existence adapt 
them. 

"These events are above our comprehension, and for wise pur' 
poses. For myself and for my tribe, I ask for justice — I believe it 
will sooner or later occur — and may the Great and Good Spirit en- 
able me to die in hope. 

WANNUAUCON, the Muh-he-con-newr 

Mr. Quinney seems to have selected such of the tribal tradi- 
tions as he himself believed. My ignorance of his subject forbids 



X INTRODUCTION. 

me to do more than to raise the question whether or not his con- 
cept of the ancient rehgious observances of his people was affected 
by his own Christian training and belief. This plea for his people 
was perhaps his last public effort. He died 1855, July 21st. 

From legend we pass to history. Here there is abundant ma- 
terial. The story of the Muh-he-l<a-ne-ok is one that in former 
years has given hope to the philanthropist and joy to the Christian. 
Parts of it have often been told. If the narrative of this later time 
and the account of the present condition of the tribe are of a kind 
that can not please, we are to remember the surroundings in which 
we have placed these people, and the neglect with which we have 
treated them. 

On the evening of the first of June of this year I came to the 
present Stockbridge reservation. The road led from the hamlet of 
Gresham, a Bavarian settlement, a place prettily situated, but foul 
with beer. Thither through rain I had come by a drive of fourteen 
miles from ShawanO; the nearest railway station. Beds of corduroy 
crossing wide marshes made the road thence passable and the jour- 
ney unpleasant. The mail-carrier with whom I had come spoke poor 
German and much worse English. My only fellow-passenger was 
the son of a Norwegian mother, but on his father's side one of the 
the tribe I had come to visit. Like most other young men of this 
people he is a logger. His education had been neglected. In his 
boyhood he was turned from school by Mr. Slingerland, f he said, 
and this because his parents were of the "citizens' party." How 
full of hate was the struggle between this party and its opponents 
this incident, — which seemed to me to be truthfully told,- -helps to 
reveal. 

I was glad to turn from Gresham, a place of temptation to the 
Indians, and through the still falling rain to walk into the Indian 
country. The swollen Red River, then dashing over its granite 
bed, runs there almost on the line of the reservation. It and the 
larger Wolf to which it is tributary, have floated off to the great saw 
mills of Oshkosh and elsewhere, the best of the logs that once 
stood on the Indians' land. Some great trees, however, are left, and 
most of the reservation is covered with second-growth forest. In- 
deed, the area surrendered to bush and tree seems to be encroaching 

t Note.— A teacher and pastor of whom we shall hear later. 



INTRODUCTION. xi 

upon that given to the plow. Scattered houses of logs upon "clear- 
ings" or small farms are the homes of the people. 1 doubt that 
thej live in as much of comfort as their fathers did on the east side 
of Lake Winnebago, when fifty years ago their pastor, Rev. Cut- 
ting Marsh, would have had his people remain where they were and 
advised them to become citizens. 

Now the old question is up again. It seems that the land of 
the reservation is likely to be allotted in severalty. The prospect 
of getting a share was, about the time of my visit, bringing thither 
all who had any claims whatever to tribal relationship and some 
who perhaps had none at all. Already there were new-comers on 
the reservation who had no more intention of making homes there 
than I had. They had come because there was a chance of their 
getting a piece of land which, if secured, would be sold as soon as 
possible. 

A tedious drive by another road, somewhat shorter, but rather 
worse, brought me again to Shawano. The Presbyterian pastor 
there, Rev. Jacob Van Rensslaer Hughes, is by virtue of his faith- 
fulness bishop also of the church at Stockbridge. For the old 
name has been given to a second Wisconsin village, — if village that 
can be called which consists of little more than a blacksmith shop, 
a manse and a church. The last is used also as a school. It is in 
poor condition and ought to be replaced. 

The story of later pastorates will be found in due order. At 
present Mr. Hughes serves these people as he can, and sees to it 
that a good teacher is found for the school which the United States 
government maintains among them. 

There is no post-office on the Stockbridge reservation. There 
is one, Keshena, on that belonging to the Menomonees. There and 
at Gresham the Stockbridges get their mail. 

Years ago Horace Bushnell, preaching before the American 
Home Missionary society, said, "Emigration tends to barbarism." 
He might have added, "Isolation tends to barbarism." What can 
be expected of a people thrust a generation ago into a wilderness 
so dense that civilization has scarcely reached it even yyt? On one 
side their nearest neighbors are peasants, European in habits and 
dialect, on another, the Menomonee Indians, rather less advanced 
in civilization than themselves and divided religiously into pagans 



xii INTRODUCTION, 

and members of the church of Rome. The logging camps, where 
most of the young Indians of both tribes spend the long winters 
and the delayed springs of northern Wisconsin, are poor schools for 
the development of right character, or even for training in habits of 
steady industry. 

Some famiJies have left the reservation and made homes at 
Shawano. Into some of these I was received, and I found therein 
cleanliness and comfort. In character and intelligence these peo- 
ple will compare favorably with their neighbors of the more favored 
race. Nor should it be forgotten that on the reservation also there 
are those who are true to the better traditions of a people who num- 
ber John Sergeant and Jonathan Edwards among their spiritual 
fathers. 

With a story to tell that embraces part of the biography of men 
like these whom I have just named, that covers the history of a 
tribe unique in its good will and practical services to our colonial 
forefathers and to us their descendants (according to the flesh, to 
the spirit, or to both) : a story that brings us again into the light of 
early days in Wisconsin, — with such a subject as this if I do not 
interest those who care for these things, it must be because my 
work has been ill done. If so, the reason may be that the labor 
has been one of intervals, and has always been subordinated to the 
duties of busy pastorates. 

Out of the material gathered when there was opportunity for 
such work, two papers have been prepared and published: "Missions 
on the Chequamegon Bay," in volume XII. of the Wisconsin His- 
torical Collections, and "Negro Slavery in Wisconsin." The sub- 
stance of the former was presented as an address at the Northwest 
Educational Conference held at La Pointe on Madeline Island, 
1892, July 12th and 13th, under the auspices of the Lake Superior 
Congregational Club, The latter w^as an address before the State 
Historical Society at its annual meeting, December 8th of the same 
year. Various articles also have appeared in "Our Church Work," 
"The Southern Congregationalist," "The Milwaukee Sentinel," "The 
Northwestern Congregationalist" and other papers. 

If in the forms of the Muh-he-ka-ne-ew dialect John Sergeant 
and the younger Edwards made errors, these it is probable can not 
be corrected by any one now living. Some of the older members 



INTRODUCTION. xiii 

of the tribe understand the vernacular of their fathers and can 
speak it. But their knowledge thereof is neither authoritative nor 
scientific. Information given me by one of these, Tau-tau-yah- 
com-mo-wah, (Talker to the point; or, Speaker to the point), [ have 
incorporated into the first note in the chapter on the "Church in 
the Wilderness." f 

It can not be said that there is a fixed standard for the spelling 
of Indian words. These appear accordingly on the following pages 
as they are used by writers whom I have laid under contribution 
to the making of this narrative. 

The tribal Constitution, Thomas Coram's inscription in the 
Ayscouth Bible, some added notes and errata, will be found in the 
appendix. 

It w^ould be ungrateful not to speak of the favors shown me 
in the library of the State Historical Society % by Secretary Reuben 
Gold Thwaites, the late librarian Daniel Steele Durrie, his succes- 
sor Isaac S. Bradley, and their assistants. Nor do I forget the 
help I have found ia the library of Beloit college, my own alma 
mater, and the encouragement that my former instructors have 
given me. For help in proof reading and the slavish work of mak- 
ing an index, meant to be reasonably full, I owe thanks to my 
sister, Orpha E. Leavitt, A. B., instructor, formerly in Downer col- 
lege. Fox Lake, and now in Doane college, Crete, Nebraska. 

As already stated, this little monograph w^as originally de- 
signed to be but part of a history of the churches that are or 
have been in connection with the Presbyterian and Congregational 
Convention of Wisconsin, and of that body itself. "Professor 
Blaisdell," say the minutes of the convention for 1891, § "called 
attention to an extended history of our churches being prepared 
by Rev. J. N. Davidson, of Stoughton. It was voted that a com- 
mittee of five be appointed to review the work, take charge of 

t Note.— These ti-anslations are his own. He is commonly known as 
Dennis Turkey. He recognizes his Indian name by writing between his inter- 
esting English appellatives an initial T. 

t Note.— I do not doubt that there are many well-informed citizens of 
Wisconsin who do not know that this library is believed, with reason, to rank 
third in the United States in fullness of collections pertaining to American 
-history. 

§ Note.— Fond du Lac, September 30th. 



xiv INTRODUCTION. 

its publication and bring it to the attention of the churches; the 
committee to consist of Prof. J. J. Blaisdell, Kev. J. Porter, Rev. C, 
W. Camp, Rev. Luther Clapp and Rev. S. P. Wilder." 

All of these gentlemen have shown much more than a mere 
kindly interest. I am sure that I shall not seem to make an invid- 
ious distinction when I say that the eldest member of the commit- 
tee, Jeremiah Porter, D. D., and the brother next to him in years, 
Rev. Luther C app, have placed me under peculiar obligations. 
Even as these pages were passing through the press our beloved 
Father Porter was not, for God took him. 

Associated with his name is that of his Andover classmate, 
Rev. C'utting Marsh. His, in greater part than those pages can 
show^ was the good work done among the Stockbridges in Wiscon- 
sin. That he was not longer upheld in his labor among them 
seems to have been partly their own fault and partly a mistake of 
the American Board in giving up the ancient mission among his 
misguided people. 

— Whom may a covenant-keeping God save and bless ! 

Tu/a RivEFs, Uliscnnsin, 

1B33, SEptambBr 5th. 



ft 



CHAPTER I 



THE CHURCH IN THE WILDERNESS. 

Through the Stockbridge Indian church our Wisconsin eccle- 
^^iastical history is directly connected with that of Massachusetts. 
jThe Muh-he-,ka-ne-ok, or Housatonics (often called the River Indi- 
ans), f and perhaps other closely allied tribes or sub-tribes were 
living, 1722, in the valley of the Housatonic river, western Massa- 
chusetts. On the 30th of June {11th of July, new style) of that 
year, the General Court (legislature) of the colony granted to some 
whites tw^o townships of land in that vicinity. This gift was made 
subject to the rights of the Indians.] A chief named Konkapot 
(Conkepot) and twenty others of his tribe signed the deed, 1724, 
April 25th (Maj^ 6th). The consideration was "£160, three barrels 
of sider, thirty quarts of rum." The Indians kept two small reser- 
vations, Skatekook. now in Sheffield, and Wnahktukook, ten miles 
north. Konkapot, the principal person at Wnahktukook, was soon 
discovered to be a worthy, industrious man and favorably inclined 
toward Christianity. Through Rev. Samuel Hopkins of West 
Springfield, w^iose nephew^ Mrs. Stowe has made famous in 'The 
Minister's Wooing," the Board of Commissioners for Indian Af- 

t Note.— According to President Edwards the younger (of Union coUege) , 
the name of these people is Muli-he-ka-ne-ew, with a plural form Muh-he-Ka-ne- 
ok. The elder President Dwight of Yale gives the forms Muhdie-ka-ne-uw, sin- 
gular, and Muh-he-a-kim-nu(v, plural. Edwards ought to be good authority, 
for his boyhood from his seventh year until he v.as nearly thirteen was spent 
among them. He tells u."^ that he was more familiar at one time with the In- 
dim language than with the English. He thought and dreamed in Indian. 
This is more easily understood when we remember that owing to a difficulty 
with his eyes he did not learn to read until comparatively late. The forma 
ending in k are probably all plurals, with the vei-y doubtful exception of Muh- 
he-con-nuk, which strictly denotes the place of residence. It would be tedious 
to give all the varieties of spelling. In the published volumes of the Wiscon- 
sin Historical Collections we have the redundant plurals, Mo-he-kun-nucks, 
Mohickanucks, Moheakunnuks. 

One of the few members of the tribe who still retain a knowledge of the 
language calls his people the Mah-e-con-news. Making allowance for the evi- 
dently English form of ths plural and for the blending Into one of the last two 
syllables of the name as given by President Edwards, we find that these forms 
are substantially the same. The ew in both is an attempt to represent the long 
sound of u as heard in the first syllable of beauty. For slight modifications of 



2 THE CHURCH IN THE WILDERNESS, 

fairs, of whom Governor Jonathan Belcher was one, and who were 
agents in Boston of what Jonathan Edwards calls "the honorable 
society in Scotland for the Propagation of Christian Knowledge,'' 
heard of the willingness of the "River Indians," as thej were then 
commonly called, to receive Christian instruction. A favorable 
opportunity to meet them soon arose. The tribe had aided the 
colonists in their struggle with the French. In recognition of ser- 
vices rendered, Konkapot and another chief named Umpachene 
were summoned by the governor to come to Springfield in May, 
1734, to receive, the former the title of captain and the latter that of 
lieutenant in the British army. To persuade these chiefs to per- 
mit the establishment of a mission among their people, the Com- 
missioners had appointed deputies: Mr. Hopkins, the projector 
and afterward historian of the mission, and Stephen Williams, D. D., 
of Longmeadow, of whose distant kinsman, Eleazar Williams, we 
often hear in the early history of Green Bay in our own state. In so 
important a matter the newly made captain and lieutenant wished to 
have the approval of their people. Accordingly a tribal meeting 
was held 1734, July 8th (19th), in what is now the town of Great 
Barrington, Berkshire county, Massachusetts. A four days' con- 
sultation and discussion took place. Dutch traders from New 
York who had been accustomed to furnish the Indians with liquor 

these spellings and lor the name which the tribe chose for the reservation, or 
district, which it now occupies, see the tribal constitution as printed in the 
appendix. 

Translations also vary. David Dudley Field, for many years pastor at 
iStockbridge, Massachusetts, gives : "The people of the great waters continu- 
ally in motion." Miss Electa Jones, liistorian of the town, prefers the render- 
ing, "The people of the continually flowing waters." The reference is prob- 
ably to tidal movement. 

The language, a dialect of the Algonkin tongue, is called Mohegan by 
President Edwards the elder. Of this word another spelling is Mohican. It is 
probablj' a shortened and corrupted form of the tribal name. 

There was a legend among "the people of the w^aters tliat are never still" 
that their ancestors came from a country very far to the northwest of their 
Massachusetts home, "having crossed tlie great water at the place where this 
and the other country are nearly connected." They came to a great river, and 
noticing tlie ebb and flow of its waters, said : "This is Muh-he-con-nuk," and 
there they made their home. This river,beside which the Muh-heka-ne-ok lived 
until after the coming of the white men, to tliis country, was known to the Del- 
aware Indians as the Mahecanittuck (or Mohicannettuck), though its Mohegan 
name is Chalemuc and the Iroquois called it Cohahatatea. It is our Hudson, 
called by the memberof the tribe of whom I have spoken above, Muh-e-con-took. 
It is from this streani that the Stockbridges got their name the "River Indians." 



THE CHURCH IN THE WILDERNESS. 3 

naturally opposed the movement. But under the leadership of 
Konapot, who must have been a man of great abihty as well as of 
signal worth, the tribe became unanimous in giving a welcome to 
the proposed mission. 

Meanw^hile the heart of John Sergeant, tutor in Yale college, 
had been moved to undertake just such work. ^'I should be 
ashamed to call myself a Christian or even a man," said he, "and 
yet refuse to do what lay in my power, to cultivate humanity 
among a people naturally ingenious enough, but who, for want of 
instruction, live so much below the dignity of human nature, and 
to promote the salvation of souls perishing in the dark when yet 
the light of life is so near them." In October, 1734, Mr. Sergeant 
came to visit the people among whom he purposed to dwell. He 
was accompanied by one of the nearest resident pastors. Rev. Ne- 
hemiah Bull of Westfield, who, in place of Mr. Hopkins kept away 
by illness, had attended with Mr. Williams the conference of the 
preceding July. Mr. Sergeant and his friend spent one night in 
the woods without fire or shelter. On Sunday the 13th (21th) of 
October, the day after their arrival, thay gathered a congregation 
in which were twenty adults. All gave good heed to what was 
said but it was noticed that Konkapot and family were among the 
most attentive listeners. Then or soon thereafter, the interpreter, 
Ebeneezer Poohpoonuc desired to be baptized. Having obtained 
from him among other declarations the statement that he would 
rather burn in the fire than deny the truth, Mr. Bull baptized him, 
Thursday the 18th (29th) of October, 1731, as the first fruits of the 
mission. The meeting was held at the dwelling of Lieutenant 
Unipachene, a wigwam which is said to have been fifty or sixty 
feet long. Perhaps candidates for church-membership are not ex- 
amined any more carefully now than was faithful Ebeneezer Pooh- 
poonuc (or Poo-poo-nah) more than a century and half ago. 

The mission was first established in what is now the town of 
Great Barrington. Here on the 21st October (1st November), was 
begun the erection of a building which was to serve for church and 
school. So rapidly was the work pushed forward that the school 
itself was opened Tuesday, 5th (16th) of November. Mr. Sergeant 
himself was the teacher. Think of the Yale tutor teaching Indian 
children the very rudiments of book knowledge ! But his mission- 
ary duties involved a visit to Albany to inquire about the Mohawks. 



4 THE CHURCH IN THE WILDERNESS. 

He left on the 25th of November and returned on the 30th (6th 
and 11th of December res})ectively). During his absence Mr. Hop- 
kins procured for him a helper, Mr. Timothy Woodbridge, to whom 
was committed the care of the mission on Mr. Serg-eant's departure 
for New Haven w^hich took place Monday, 9th (20th) of December, 
1784. He had the last of a three years' tutorship at Yale to finish. 
Almost his last act before leaving was to counteract the evil influ- 
ence of some liquor-sellers. In this he was so successful as to be 
able to take with him to New Haven a son of Konkapot and also 
one of Umpachene. This was done that these boys might learn 
English and himself learn their vernacular. In the following Ma}^ 
Mr. Sergeant visited his people. What occurred later is well told 
in a letter by an unknown writer. It was dated at "Indian Town. 
November 3rd, 1735." In it we have an instance of the old- 
time connection between church and state. We notice also that 
the chuit'h of 8tockbridge (which continues to this day) had its be- 
ginning in nothing more formal than the baptism of one converted 
Indian. Some of our ministers vv])0 are so fond of "organizing" 
churches without reference to what has been done by their prede- 
cessors on the same field may w^ell make a note of this. It will be 
lemembered that new-style dates may be found by adding to those 
given eleven days. "Mahaiwe" should be "Nehhaiwe," — "place 
down stream." 

^^My ivell beloved Christian Friend: — I have just returned 
from Mahaiwe where I spent the Sabbath with our most w^orthy 
missionary, Rev. John Sergeant. It is only two w^eeks since the 
return of Mr. Sergeant from New Jersey, whither he went after his 
ordination at Deerfield. He was ordained on the 31st of August 
last. The same took place in the presence of Governor Belcher, 
and a large committee of the Council and House of Representa- 
tives. 

"The Governor and his associates had spent the week previous 
in arranging a treaty vvith the Indians, and exchanging pledges. 
On Sunday, August 31st, the Rev, Mr. Williams of Hatfield, ad- 
dressed Governor Belcher in the church, and 'humbly asked if it 
were his excellencj^'s pleasure that the pastors then convened 
should set apart Rev. John Sergeant for the work of the salvation 
of the heathen.' The Governor responded affirmatively. 



THE CHURCH IN THE WILDERNESS. 5 

"Mr. Williams then asked Mr. Sergeant if he would take upon 
himself that work. Mr. Sergeant gave his assent. The Indians, 
of whom a large delegation was present, were then asked, through 
an interpreter, if they would receive Mr. Sergeant as their teacher. 
They manifested their approval by rising in a body. The services 
of ordination were then performed. 



"The church consisted of but one member, Ebenezer Poopoo- 
nah, who is the interpreter. Yesterday Captain Konkapot was 
added together with his wife and daughter. They were baptized. 
Captain K. received the name of John, his wife the name of Mary, 
and his daughter the name of Catherine. There was a large at- 
tendance of [ndians and whites, the latter being principally Dutch- 
men, who have settled on the valley of the river. Lieutenant Um- 
pachene and wife are to be baptized next Sunday, and then Cap- 
tain Konkapot will be married according to the rites of the Chris- 
tian religion. He has lived with his squaw many years and has a 
large family, but he nevertheless now wishes to be married. If 
the missionary can keep the Indians away from the Dutch settlers, 
who furnish them with fire-water, he may succeed, but unless he 
can I fear the Indians will need many ceremonies before they will 
abide. I translate the vow which Captain, now John, Konkapot 
took in presence of the large masses of Indians gathered. 

" 'Through the goodness of God toward me in bringing me into 
the wa}^ of the knowledge of the gospel, I am convinced of the 
truth of the Christian religion, and that it is the only way that 
leads to salvation and happiness. I therefore freely and heartily 
forsake heathenish darkness, and embrace the hght of the gospel 
and the way of holiness, and do, in the presence of Almighty God, 
the searcher of hearts, and before many witnesses, sincerely and 
solemnly take the Lord Jehovah to be my God and portion; Jesus 
Christ His Son, to be my Lord and Redeemer, and the Holy Ghost 
to be my sanctifier and teacher. And I do covenant and promise 
by the help of divine grace, that I will cleave to the Lord, with 
purpose of heart, believing his revealed truths as far as I can gain 
a knowledge of them, obeying his commands, both those that mark 
out my duty and those that forbid sin, sincerely and uprightly to 
the end of my life.' 



6 THE CHURCH IN THE WILDERNESS. 

"Konkapot is a man of fine presence, and the solemn manner 
in which, with deep guttural tones, he pronounced the above, visi- 
bly affected the whole audience. 

Thine sincerely,'' 



Soon Mr. Sergeaat had baptized fifty and the work and influ- 
ence of the mission were otherwise manifest. About December, 
1783, the Indians passed a resokition to have *'no trading in rum.'^ 
In this matter who of their time did better than these poor men 
scarcely yet come into the light of C.hristian truth ? 

A town six miles square was laid out in 1736 as a home for the 
Indians. It was incorporated in 1739 and named probably after 
Stockbridge in England which it is said to resemble. In later 
years this town has produced many well known men, among them 
Cyrus W. Field, of ocean-cable fame, and his illustrious brothers, 
one of whom is an associate justice of the supreme court of the 
United States. The Indians, who had previously been dispersed 
in three different localities, settled here in May, 1736. f By Mr. 
Sergeant's labors so great a change was wrought that the Indians 
themselves expressed it b}^ such metaphors as infancy and man- 
hood, dreaming and waking, darkness and light. The colonial 
government built them a church and a school-house. The foi-mer 
was dedicated Thanksgiving, 29th November, 1739. 

Mr. Sergeant who, the Indians said, came to know their lan- 
guage better than they did themselves, translated for their use 
nearly all the New Testament and a great part of the Old, besides 
prayers, a catechism and a marriage service. He usually preached 
every week two sermons in the language of the Indians and two in 
English, X besides holding what would now be called a Sunday- 

t Note.— Rev. .lohn W. Harding of Longmeadow, Massachusetts, recalls 
•'the missionary efforts of the Moravians under the lead of Nicolaus Ladwig, 
Count von Zinzendorf, to Christianize the Mohigans at Shekoineko, New York, 
and Patchgatcock, Connecticut, near the present town of Kent." These Mohi- 
cans, says .James Wood in Scharf's History of VA^e^tchester county, New York, 
"removed to Stockhridge, which became the headquarters of the tribe." This 
statement Is true probably of few rather than of many. "Some of them," says 
Mr. Harding, "went to Pennsylvania." The Moravian missions, however, 
were begun later than Mr. Sergeant's for Zinzendorf did not come to America 
until 1740. 

X Note.- The English service was not simply to accustom the natives to 
the use of that language, but also to provide for the spiritual wants of four 



THE CHURCH IN THE WILDERNESS. 7 

school. He desired to take Indian children from their surround- 
ings and find homes for them in civilized parts of the country and 
in families where they could be properly trained. This, through 
the generosity of Rev. Isaac Hollis, a wealthy Baptist minister of 
London, f he was able to do in the case first of tweh^e, then of 
twenty-four, and lastly of thirty-six boys. But this was not 
enough. He established a school which for that time and among 
that people did in a measure the work that Carhsle and Hampton 
are now doing for our Indians. To this were removed the boys 
whom Mr. Hollis was supporting, and thus the school was main- 
tained in large part by his gifts. But many others contributed to it, 
among them the Prince of Wales X (father of George III.) and his 
brother, the Duke of Cumberland, victor at Colloden. Dr. Watts 
the famous hymn-w^riter, took up a collection among a few friends 
and sent £70 or more. 

oi- more colonial families who, by invitation, settled at Stockbridge to be in 
a sense, models to their Indian neighbors. Among these settlers was Colonel 
Ephraim Williams whose son of the same name made by will a giit for the 
establishment of a free school, now Williams College. 

t Note.— Nephew of Thomas Hollis, the benefactor of Harvard. 
X NOTE.—This was the Prince Frederick for whom, Thackery tells us the 
following epitaph was proposed : 

Here lies Fred, 
W^ho was alive, and is dead. 
Had it been liis father, 
I had much rather. 
Had it been his brother, 
Still better than another. 
Had it been his sister, 
_ No one would have missed her. 
Had it been the whole generation, 
Still better for the nation. 
But since 'tis only Fred, 
Who was alive, and is dead, 
There's no more to be said. 
His "clerk of the closet" (chaplain) gave a two-volume Oxford Bible 
which Rev. Calvin Colton thought worthy of special description in his "Tour 
ot the American Lakes," published in London, 1833. This old Bible is still 
preserved with religious veneration. Upon each volume is the inscription • 
THE . GIFT . OF . 
THE . REV . DR . FRANCIS . AYSCOUTH . 
TO . THE . 
INDIAN . CONGREGATION . AT . HOUSATONIC . 
IN . NEW . ENGLAND . 
MDCCXLV. 



8 THE CHURCH IN THE WILDERNESS. 

We go back in order of time to notice that in 1739, the year of 
the dedication of the church, the Indians, at the suggestion of the 
missionaries, laid a penalty of £40 York money (perhaps $100 or 
$120) upon any person who should bring rum into Stockbridge for 
sale. Inn -keepers were the liquor-sellers of that day, and those in 
the vicinity were remonstrated with upon the sin of selling spirits 
to Indians, inclined to excessive drinking. But these efforts the evil- 
disposed endeavored to turn to the harm of the poor Indians by telling 
thf'm that the missionaries infringed upon their liberties, that they 
were used worse than dogs and slaves and would soon be reduced 
openly to bondage. From this it would seem that the "personal 
liberty" argument in the temperance discussion is not altogether 
new. 

To Stockbridge came, 31st of March (11th of April), 1743, 
David Brainerd, one of the uncanonized saints of our American 
churches. He was on his way to establish a mission at Kaunau- 
meek, now Lebanon, New York. His new home w^as twenty miles 
from Stockbridge, on the road to Albany. Many a time during the 
following winter did Mr. Brainerd traverse the weary miles that lay 
between him and his friend, for w^e find this recorded in his diary 
under date of November 29th (10th December): . "Began to study 
the Indian tongue with Mr. Sergeant at Stockbridge." He had al- 
ready ^established a school in which he placed as teacher his inter- 
preter^ John Wauwaumpequunnaut, who was among those educat- 
ed by Mr. Hollis's generosity. So that for the training of his asso- 
ciate and for his own knowledge of the language Mr. Brainerd was 
indebted to the Stockbridge pastor. In the spring or summer of 
1744, by jNIr. Brahierd's advice, the Indians of his charge, being 
few in number, removed to Stockbridge to live under Mr. Ser- 
geant's ministry. 

In Brainerd's diary for that year w^e have this record of his 
lash pa])lic service at Kaunaumeek: "Lord's day, March 11 (22). 
My soul was in some measure strengthened in God in morning de- 
votion; so that I was released from trembling fear and distress. 
Preached to my people from the parable of the sower. Matt. 13, and 
enjoj^ed some assistance both parts of the day; had some freedom, 
affection, and fervency in addressing my poor people; longed that 
God should take hold of their hearts, and make them spiritually 



TBIB CBVRCH IN THE WILDERNESS. I) 

alive. And indeed I had so miK-h to say to them, that I knew hot 
how to leave off speaking.'^ 

Mr. Brainerd's work at Kaunautneek f thus characteristically 
ended, was, in a sense supplementary to that done by Mr. Ser- 
geant, who had preached there before him. The missionary zeal 
of both now looked to more distant fields. Proposals were made 
to the Delawares X for the establishment of a mission among them. 
They gave consent, and Brainerd turned from calls to pleasant pas- 
torates among people of his own race to life in the wilderness that 
then covered the regions about the "Forks of the Delaware" and 
those on the upper Susquehanna. He labored also among scattered 
Indians that were then left in New Jersey. "Indeed, I had no idea 
of joy from this world," he wrote, "I cared not where or how I 
lived or what hardships I might have to endure, if I might only 
gain souls to Christ." What wonder that with such a spirit he won 
many to his Master's service? But his mortal life, with all its 
courage, zeal and devotion, w^as soon to end. He returned to his 
native New^ England, and there, 1747, October 9th (20th) in the 
home of Jonathan Edwards at Northampton, he passed away. § 

Meanwhile Mr. Sergeant continued his abundant labors among 
the Muh-he-ka-ne-ok. The school for which the gifts already 
mentioned (and many others) were made || could not be established 



t Note.— Sometimes the u is left out of one syllable and sotiietlmes otit 
of the other. 

X Note.— The late E. W^. B. Canning of Stockbiidge, Massachusetts, sayp 
to the 8hawnee8 also, and adds that these refused the oflTer^ 

§ Note.— Brainerd's mother wan* dead, and the last weeks of his lingering 
illness,— he died of consumption,— he was cared for by his affianced wife, a 
daughter of Mr. Edwards. "Dear .Jerusha," he asked her a few days before his 
death, "are you quite willing to part with me?" She was^ a true Edwards and 
replied; "I am quite willing to part with you: 1 am willing to part with all 
mj'^ friends : I am willing to part with my dear brother John, although I love 
him the best of any creature living : I have committed him and all my friends 
to God, and can leave them with God." But, girl-like, she continued, "Though 
if I thought 1 shovild not see you and be happy with you in another world, I 
could not bear to part with you. But we shall spend a happy eterhity to» 
gether!" Dear saints and blessed lovers, they were not long separate. Miss 
Edwards died 1748, February Uth (26th). She had not completed her eighteenth 
year. 

II Note.— Thus the Indians themselves gave a farto-site of two hundred 
acres. 



10 THE CHURCH IN THE WILDERNESS. 

until 1747. f This was for boys, to whom alone Mr. Hollis's favors 
were extended. But if it should prove successful, Mr. Sergeant 
had in mind an institution of like sort for girls. He purposed also 
to go to the Iroquois (Six Nations) in New York, and try to induce 
them to send young people to Stockbridge for training in civiliza- 
tion and Christianity. But the carrying out of these projects was 
prevented by his death which, to human sight, came all too soon. 
He was taken from his people 1749, July 27th (August 7th), in the 
thirty-ninth year of his age. 

To appreciate even in part the work done by this extraordinary 
man, we must remember that "up to the second decade of the last 
century the western border of our state" [Massachusetts] "seems to 
have been as little known as are the regions about Hudson Bay at 
the present time. The boundary between Massachusetts and New 
York was still undetermined, and the country a wilderness except 
where a few Dutchmen had made clearings under the grant of the 
Livingstone manor lying beyond." J 

We have good reason to believe that but for the unifying work 
of its mission the Stockbridge nation would long since have been 
extinct. We may then regard Mr. Sergeant as the preserver of the 
distinctive life of the people among whom he labored. At their re- 
moval from Great Barrington to Stockbridge they numbered, as 
nearly as can be ascertained, twenty families and about ninety in- 
dividuals; in 1740 they had increased to one hundred twenty, and 
in the year of Mr. Sergeant's death, to two hundred eighteen, com- 
prised in fifty-three families. § The improvement in their manner 

t Note.— This, It will be remeiubereil, was something enlirely different 
from the mission day-school taught by Mr. Woodbridge. In the latter, all the 
children of the settlement, white and Indian, received instruction. The board- 
ing or "charity" school was designed to train its pupils in useful occupations 
as well as In book knowledge. It was a continuation of the work supported 
by Mr. Hollls, begun in Mr. Sergeant's own home and continued in the 
home of a Captftin Kellogg of Newington, Connecticut. 

Those who are so ill-informed as to think that training for usefulness in 
the present life is commonly neglected in mission work may be surprised to 
learn that as far back as 1738 the missionary society made an appropriation of 
money to buy agricultural implements for the Indians at Stockbridge. 

I Note.— E. W. B. Canning (lately deceased) of Stockbridge, Massachu- 
setts. 

§ Note.— E. W. B. Canning. The number of white families had also in- 
creased to twelve or thirteen. 



THE CHURCH IN THE WILDEHNESS. 11 

of living was more noticeable than the increase in their number. 
He found them living in "miserable huts," — "bark wigwams," — 
"much dispersed and often moving from place to place." f When 
he died "twenty of the fiftj-three families liyed in frame houses, 
and more than that number cultivated, to a greater or less extent, 
productive farms." 

Of the Indians living at Stockbridge when Mr. Sergeant died, 
forty-two were members of the church and one hundred twenty- 
nine had received baptism. In all Mr. Sergeant baptized one hun- 
dred eighty-two. 

Apparently it was this faithful pastor who reduced to writing 
the language of the people whom he made his own. To learn it 
was a more arduous task, he thought, than to acquire all the learned 
languages usually taught in the schools. Of his abundant labors 
in translation we have already learned. I We have seen that in 
Indian education he anticipated what seem to be the best methods 
of our own time. In temperance legislation he led whither many 
fear to follow even yet. And of this work a great part was done 
in the midst of the alarms of war. He was "a man of such singu- 
lar worth and such various excellence that his equal is rarely met 
w^ith in the church of Christ." § 

t Note.— Historical Memoirs by Samuel Hopkins of Longmeadow. 

X Note.— While at Kaunaumeek Mr. Biainerd translated several forms ot 
prayer and some of the Psalms into the language of the natives. Apparently 
these Psalms were translated into metrical form, for he taught his people to 
sing them. The Muh-he-ka ne-ok have always been fond of singing. 

§ Note.— Samuel Hopkins of Longmeadow. 



CHAPTER II 



LOSS OF THE NEW ENGLAND HOME. 

After Mr. Sergeaiit/s death the charge of the mission devolved 
for a time upon Mr. Woodbridge, but in July, 1751, Jonathan Ed- 
wards became pastor of the Stockbridge church, f Few New Eng- 
land churches would, at that time, have offered him their pulpit. J 
During his pastorate the French and Indian war was at its hight. 
Friends thought that Mr, Edwards was in danger and advised hini 
to seek a safer place than Stockbridge. But he declined to leave 
his flock. His people were steadfast friends of the colonists and 
the English. Almost every man among them, capable of bearing 
arms, went with Governor Shirley an 1755 on his expedition 
against Niagara. They rendered most efficient service. For the 
protection of the settlers of western Massachusetts, the little Indian 
settlement at Stockbridge was better than a fo rt. 

t Note.— The place had been offered to his former pupil in theology, the 
younger Samuel Hopkins, of (what is now) Great Barrington, a parish almost 
e(iually exposed to the dangers ot war. The larger salary at Stockbridge (paid 
by the Scotch Society) was, perhaps, a reason why Hopkins declined the posi- 
tion and urged the choice of Mr. Edwards. 

X NOTK.— It would require a special treatise to explain just why, and do 
Justice to both parties. Edwards was a metaphysician much inclined to mis- 
take the results of his own subtile and abstract reasonings for theology. In 
personal piety he was a mystic. Both these facts seem to have led him to in- 
sist upon evidence of consciousness of the change bj' which one becomes a 
Christian. In this respect, and in others, his work was like that of Wesley and 
Wliitelield. Yet we hasten to add,— for writing on these subjects is like walk- 
ing on eggs without breaking them,— that none of these great revivalists 
meant to keep out of the church any one who was really a Christian, whether 
or not he could tell how he became one. Naturally, Edwards's views brought 
him into conflict with a large number of persons who stood related to the 
church by what was called the "half-way covenant." These, though not com- 
municants, were of Christian belief, correct life, had themselves been baptized 
in infancy, and desired that ordinance for their children. However, Edwards's 
ditticulties at Northampton, whence he was dismissed, were in large part ©f a 
practical sort, and belong, properly, to the history of the parish and to his 
own biography. 



LOSS OF THE NEW ENGLAND HOME. 13 

Not only were there "fightings without" while Mr. Edwards 
was at Stockbridge; there was something worse than "fears with- 
in." There was an "Indian ring" there. Of this Ephraim Wil- 
liams (senior) was head and purse. To understand the mischief 
done we must return to the history of Mr. Sergeant's "charity" 
school. It flourished, notwithstanding the death of its founder. 
It was the means of bringing to Stockbridge Oneidas, Mohawks, 
and a few Tuscaroras, to educate their children. But Williams 
quarreled with their teacher, Mr. Hawley, (also with Mr. Wood- 
bridge) and usurped the management of the school. In disgust 
the Oneidas withdrew their children and returned to New York. 
Meanwhile rumors reached the commissioners of the mischief that 
was doing, and Mr. Edwards was summoned to meet them at Bos- 
ton. This man "whose mind was so abstracted from temporalities 
as to be unable to tell the number of his cows," nevertheless was 
successful in vanquishing the Williams "ring," and soon thereafter 
the chief evil-doer removed from Stockbridge. f But the "mis- 
chief done was irreparable. The Oneida pupils had gone and re- 
fused to reUirn; the Mohawks lingered a little longer and then left 
also. Mr. Hawley followed them and renewed his labors on the 
New York reservation until the outbreak of the Revolutionary 
war." I Thus the school, which in 1750 enrolled sixty pupils, § 
seems to have been broken up. At least we hear again of boys who 
had been sent from home to ])e taught. |! 

The Indian parishioners of Mr. Edwards became greatly at- 
tached to him and his family and he to them. But though he 
made their language the subject of a treatise, he never learned to 
preach in it. Those who have heard in a polyglot assembly an ad- 
dress delivered in one language and translated into another, will 
know how greatly the effectiveness of his work must have been les- 



t Note.— "He died under a dense cloud," wrote Professor Arthur Latham 
Perry of Williams college, under date of lOtb July, 1893. 

X Note.— E. W. B. Canning. 

§ Note.— Including, probably, the thirty-six supported by Mr. HoUis. 
The expression on page seven is at fault in its implication that this maximum 
number wan reached during Mr. Sergeant's life. Apparently only twelve 
were then thus maintained. 

II Note.— Under date of 1756, May 31st, (old style), the famous theologian 
of Bethlem, Connecticut, Joseph Bellamy, reports to Mr. Edwards concerning 
some Indian boys in his own family. 



14 LOSS OF THE NEW ENGLAND HOME. 

sened. But, true to his great character, he was faithful to his 
humble charge, and would not leave it, even at the invitation to be- 
come president of the college of New Jersey (Princeton) until ad- 
vised by what was practically a council of ministers that it was his 
duty to do so. f Seldom did he shed tears in the presence of 
others. But when this decision of his friends was made known to 
him he wept. Scarcely had he assumed the duties of his new oflSee 
when he died, 22nd of March, 1758. 

No doubt Edwards found the retirement of Stockbridge favor- 
able for his theological and metaphysical studies. There he pro- 
duced four of his treatises, one of which is his best known work, 
*The Freedom of the Human Will." I 

Stephen West, afterwards doctor of divinity, — the title meant 
something then, — succeeded President Edwards. He was ''intro- 
duced to the town" November, 1758, and ordained on the 13th of 
June, 1759. Not many years afterward the story of the camel that 
got his nose into the tent found in the case of the Muh-he-ka-ne- 
ok another application. The white population of Stockbridge be- 

t Note.— Edwards's letter to the trustees of the college is a curious bit of 
reading and gives the impression that the writer of it was sadly deficient in a 
sense of the humorous. He seems to have lacked also, what very few men do 
lack, a sufficiently high estimate of himself. Thus he says : "My defects unfit 
me tor such an undertaking, many of which are generally known, besides 
others of which my heart is conscious. I have a constitution, in many re- 
spects, peculiarly unhappy, attended with fiaccid solids, scarce fluids, and a 
low tide of spirits, often occasioning a kind of childish weakness and con- 
temptibleness of speech, presence and demeanour,with a disagreeable dulness 
and slitfness, much unfitting me for conversation, but more especially for the 
government of a college." 
t Note.— 

In the church of the wilderness Edwards wrought, 

Shaping his creed at the forge of thought : 

And with Thor's own hammer welded and bent 

The iron links of his argument. 

Which strove to grasp in its mighty span 

The purpose of God and the fate of man! 

Yet faithful still, in his daily round 

To the weak, and the poor, and the sin-sick found, 

The schoolman's lore and the casuist's art 

Drew warmth and life from his fervent heart. 

Had he not seen in the solitudes 

Of his deep and dark Northampton Avoods 

A vision of love about him fall? 

— Whittier, in " The Preacher." 



LOSS OF THE NEW ENGLAND HOME. 15 

came more numerous than the Indian, f In 1775 Dr. West intrust- 
ed the care of the Indian portion of his flock to Mr. John Sergeant, 
son of the original founder of the settlement. 

This was the time of the American Revolution. The Stock- 
bridges took sides with our ancestors. On the 30th of June of this 
same year (1775) letters and speeches from the Stockbridge In- 
dians were laid before Congress and read. The committee on In- 
dian affairs was directed to prepare "proper talks" to the different 
tribes of Indians. It was also resolved "that the securing and 
preserving the friendship of the Indian nations appears to be a 
subject of the utmost moment to the colonies." In the memorable 
year 1776, August 7th, Washington wrote to Timothy Edwards, 
then commissioner for Indian affairs, on the subject of employing 
the Stockbridges in the service of the United States. Some of 
them "fought through all the war, threaded the wilderness with 
Arnold to Canada, aided in compelling the surrender of Burgoyne 
and made the Jersey campaigns with Washington." "The Stock- 
bridges," says the British Lieutenant-Colonel Simcoe, writing of 
an affair in which more than thirty of them lost their lives, "about 
sixty in number, excellent marksmen, had just joined Mr. Wash- 
ington's army." Thej were under command of one of their num- 
ber, Daniel (or Abraham) Ninham, who fell with his men. This 
skirmish or, rather, slaughter, took place 1778, August 31st, near 
White Plains, New York, where "Mr." Washington was then com- 
manding. 

Thus the Stockbridges did not content themselves with send- 
ing speeches to Congress nor with addressing the Massachusetts 
legislature as one of their chiefs did in 1779. A large proportion 
of their most promising young men were killed in battle. X Per- 

t Note.— Very possibly, also, the "Indian ring" already mentioned, had 
sought, even years before, to bring about the removal of the Indians from 
Stockbridge. 

X Note.— Our Wisconsin state historical society possesses a collection 
called partly in irony and partly in hope an ar1> gallery. In the catalogue 
thereof we find the following; 

"98. Moshuebee. 

"A very aged woman of the Stockbridge tribe who died about 1867, sup- 
posed to have been one hundred and twenty-five years of age. She is said to 
have had three sons engaged in the Revolutionary war, one of whom lost his 



16 LOSS OF THE NEW ENGLAND HOME. 

haps the tribe has never recovered from losses of men, homes and 
character then suffered. We should remember this if we are in- 
clined to think of its present condition almost with contempt. Nor 
should we forget that too often then, as in later yeais, drunkenness 
was made easy for them. At the close of the war, apparently after 
the warriors had returned home, a barbecue was prepared for them 
by command of Washington. Whisky was furnished, we are sorry to 
add, even though their pastor presided at one of their tables. This 
suggestion of what camp and social life then was, prepares us for 
the sorrowful statement that (many of those who survived the dan- 
gers of war fell victims to the habits of idleness and intemperance. 
In these ways many got into debt to their white neighbors and lost 
their lands. So the tribe sought a new home. They removed to 
a tract of land in New York, part of which is now in Madison coun- 
ty and part in Oneida. Hither they came at the invitation of the 
Oneidas whom, it is said, they had once saved from a powerful 
enemy. This place was secured to them, perhaps, when, 1774, 
October 24th, the Oneidas gave land f also to fragments of 
various tribes J who, 1775, October 20th, organized a new "nation" 
called the Brothertowns. In this westward movement these pre- 
ceded the Muh-he-ka-ne-ok who did not come until after the Rev- 
olution. Then the little band of ninety, with whom the elder Ser- 
geant began his missionary labor, had increased to four hundred § 
or four hundred twenty. A very few remained at Stockbridge, no 
longer the home of the Muh-he-ka-ne-ok, though it had been theirs 
for almost half a century, i 

t Note.— Fourteen miles south of where the city of Utica, New York, now 
stands. 

I Note.— Narragansetts, Pequots, Montauks, Mohegans and Nanticokes 
(Nahanticks). Thomas Commuck, one of the Brothertowns, adds to this list 
the Farmingtons, wherever they were. See Wisconsin Historical Collections, 
volume IV, page 292. 

§ Note.— According to Mr. Canning. 

II Note.— The number given by a local historian as of those who re- 
moved to New York. See, however, the statement on page 18 in regard to the 
population of New Stockbridge. 



CHAPTER III. 



NEW STOCKBRIDGE AND A SECOND REMOVAL. 

Near the Brothertown settlement and about one hundred sixty 
miles from their former home, the Muh-he-ka-ne-ok built a village 
which they named New Stockbridge. f Thither the tribe removed 
in 1785-6, says Miss Jones. More likely the movement began in 
1783 and continued until 1788. But it was in 1785, before their de- 
parture from the Massachusetts home, that sixteen Indian members 
of the old IStockbridge church formed a new one which removed 
first to New York and years later to Wisconsin. Mr. Sergeant hes- 
itated to go with his people but went the next year. Then he 
found that Rev. Samson Occum J haxi gained favor with many of 
the Stockbridges. Mr. Occum died 1792, July 14th, and the 
division which followed Mr. Sergeant's coming was healed. The 
"Honorable Society in Scotland'Vhich had generously paid arrear- 
ages incurred during the war, again helped in the support of the 
pastor. Some aid from this source was continued until after the 
tribe removed to Wisconsin and the church was under the care of 
our own Rev. Cutting Marsh. 

In 1792 the Stockbridges and their neighbors, the Six NatioUs, 
were invited to Philadelphia by President Washington ''that meas- 
ure in the service, and she was a camp-follower of the patriot army.** 

Unfortunately the catalogue does not tell who indulged the supposition 
concerning the woman's age, nor who made the statement about her sons. 
[Continued from page 15. j 

t Note.— In the town where they made their settlement there Was born, 
1836, October 10th, to a Methodist clergyman, a son, William Dempster Hoard, 
lately governor of Wisconsin, and more honored in his defeat in 1890 than two 
years before in his election. 

t Note.— This Indian minister Occum was a man of such power as a 
preacher that he was once sent to Great Britain to solicit funds for More's 
Charity School, an institution since developed into Dartmouth college. While 
in England he had the honor of preaching before King George til. More, per- 
haps, than to any other one man the credit of organizing the Brothertown 
"nation" is due to Occum. 



18 NEW STOCKBRIDGE 

ures might be concerted to impart such of the blessings of civiliza- 
tion as might suit their condition." The interview between their 
representatives and the President seems to have been mutually 
pleasant. 

In 1796 they had a visit from Dr. Jedidiah Morse, f then one 
of the trustees of the still existing (Boston) society for Propagating 
the Grospel among the Indians. J At that time the population of 
New Stockbridge was about three hundred, a number soon increas- 
ed. None were professed pagans though only about thirty w^ere 
members of the church. About two-thirds of the men and nine- 
tenths of the women were considered industrious. In this year a 
white man was convicted of bringing liquor into the "nation," an 
act contrary to tribal law. Soon after, through ^Ir. Sergeant's in- 
fluence, the legislature of New York passed an act forbidding the sale 
of liquor to these Indians. For his action in this matter the worthy 
pastor was bitterly persecuted. A term, "white heathen,'' which he 
uses more than once, probably acquired vivid significance at this 
time. His people were tempted and ill-treated. While Indians 
sought to keep the Sa]:)bath, white men violated it. Articles would 
be pressed upon the Indians in the way of sale, and later those 
who supposed themselves to be honest purchasers would be arrest- 
ed as thieves and the possession of what they had bought would 
be used as evidence against them. It may be, as old President 
Dwight of Yale noted in his journal of "travels," 1798, September 
20th, when he visited their former home in Massachusetts, "the 
body of them have, in many respects, sustained a very imperfect 
character." However, when we remember the good man's high 
standard of character, and read his other statement, that "several 
of them haye been eminent for their understanding and more for 
their piety," we do not doubt that they compared favorably with 
their white neighbors. 

There occurred in 1798 a remarkable admission to the church. 
One of the Munsee tribe, § seeking knowledge of the true God, had 

t Note.— Father of the inventor of the telegraph. 

X Note.— The organization, in 1787, of this society, which now co-operates 
with the American Missionary Association, is one of the evidences of the vi- 
tality of our churches in that unhappy time. 

§ NOTE.-A branch of the Delawares (Leni-Lennappes). The Munseesseern 
to have been scattered in consequence of having taken sides against the colo- 



AND A SECOND REMOVAL. 19 

left wife and home and come among the Stockbridges, He was 
baptized bj the appropriate name of Abraham. 

In 1802 the Stockbridges sent a delegation to the Delaware^, 
whom, after an Indian fashion, they called their grandfathers, and 
to some other tribes, to urge them to receive the gospel. Of this 
Mr. Sergeant writes: 

"A council was held at Wappecommehkoke on the banks of 
the White river, by Delawares and the delegates of the Moheakun- 
nuk nation. The former then accepted all the proposals made by 
the latter, among which was civilization, of which, said the chief 
(Tatepahqsect), ^ve take hold with both hands.' " 

The Stockbridges brought to New York the Puritan institution 
of Thanksgiving. For the most part, while there they taught and 
sustained their own schools. Several of their young people were 
sent from home for higher instruction. One of these, a pupil in a 
"select school" kept by Miss Nancy Royce of Clinton, New York, 
became the first school-mistress in Wisconsin. 

Though at first the Indians in this new settlement, owing to 
the distance from the whites, — alas, that we have to say sol — were 
less exposed than before to temptation, and though they and Mr. 
Sergeant fought hard against their great enemy, strong drink, the 
better men of the younger generation came to feel the need of an- 
other removal. In this movement Solomon U. Hendrick, John Me- 
toxen and perhaps Austin E. Quinney, were leaders. To free their 
tribe from the allurements of the white man's grog-shop, and foi 
other reasons, they urged removal to Indiana where a tract of land 
on White river had been given by the Miamis more than a century 
before to the Stockbridges and their kinsmen, the unfortunate Del- 
awares. Here for many years there had been of the latter tribe a 
settlement which about 1818 numbered eight hundred souls. The 
title of the Stockbridges to this land was, in a carefully guarded 
manner, attested by President Jefferson, 1808, December 21st. 

In 1810 and for some years later, one of the Stockbridges, 
Hendrick Aupaumut, a soldier in the American army at the time of 
Burgoyne's surrender, was in the White river country where he was 

nists in the American Revolution. From homes in New York, Canada and per- 
haps Indiana and elsewhere, some came in later years to Wisconsin, where 
they have united with tlie Stockbridges. 



20 NEW STOCKBRIDGE 

one of the most effective opponents of Tecumseh and his brother 
Elskwatawa, the "prophet," in the war in which Greneral (after- 
ward President) Harrison won his milhtary reputation. In the 
war of 1812 which, to that part of the West, was merely a continu- 
ance of one already existing, Aupaumut, who dropped his Indian 
surname for Hendriek, took the American side, and became, if he 
were not already, an officer in our army, f His son Solomon, 
named above, about 1817 succeeded the father, once a worthy man 
but in his later years a victim of drunkenness, as chief of the tribe, 
but dying, was in turn followed by John Metoxen. 

In the spring of 1817 the Stockbridges were made uneasy by 
the report that the land to which they had a claim, had been sold 
by the Delawares. But these, in answer to a letter of inquiry, de- 
nied the charge, adding: "When we rise in the morning, we have 
our eyes fixed toward the way you are to come, in expectation of 
seeing you coming to sit down by us as a nation." 

Accordingly, some of the Stockbridges prepared for removal. 
Two or three families went that year. In June, 1818, Mr. Sergeant 
thus wTote to Dr. Morse: "About five families of my people will 
start for White river in three weeks. But they are still troubled 
by reports that the state government of Indiana intends to purchase 
the Indian lands." X 

' Others were added to the number of those proposing to emi- 
grate. Mr. Sergeant collected the whole tribe on Friday, 2'lth of 
July, of that year, "with the view to have them present at the 
forming of a church from their tribe" of those "w^ho, with a num- 

t Note.— Rev. Cutting Marsh, wlio at Statesbuig (South Kaukauua) in 
the summer of 1830 stood by the dying bed of Aupaumut, speaksof him ae "cap- 
tain" and says tliat liis commission was signed by Wasnington. But it does 
not appear tliat Mr. Marsli saw tlie document and tlie old warrior's name is 
not to be found in the list of Revolutionary officers at the Department of State. 
Yet President .Jefferson, in the attestation ot the land-title mentioned above, 
calls him "captain." 

X KoTE.— In 1813 the state of New York bouglit of the Stockbridge tribe a 
tract comprising four thousand Ave hundred acres. Other purchases were 
made in 1822, '23, '25, '26, '29 and '30. The cost of removal was thus provided 
for. As late as 1842 and '47 agreements were executed by the New York land 
commissioners and the Stockbridges, then in ^Visconsin. 

A visible memorial of the Stockbridges in New York for many years, if 
not at the present time, was their old church, built under the pastorate of John 
Sergeant, which, removed from its original site, was used as a house of wor- 
ship as late as 1872 by the Baptist church of Cook's Corners, Madison county. 



AND A SECOND REMOVAL. 21 

ber of others of the tribe, were about to remove and form a new 
settlement." On that day or the following a church of eleven 
members was duly organized. It was apparently Congregational 
and, if so, was probably the first of that denomination in Indiana, 
as it certainly was in Wisconsin, But in accordance with the 
"plan of union" between Presbyterians and C^ongregationalists, it 
was commended to the Presbytery of Ohio. | 



CH APTER I V. 



THE CHURCH OF THE PILGRIMAGE. 

But this Pilgrim church was not to find an end of its wander- 
ing as soon as it had hoped for. In September we read in the 
*Tanoplist" f of their receiving the Sacrament of the Lord's Sup- 
per with white brethren in Ohio. In December Mr. Sergeant wrote: 
'^The families left in August, consisting of a third part of my 
church-members, and a quarter part of the tribes, — in all from six- 
ty to seventy souls from Oneida. They did not set out on their 
journey so soon by a month as they intended; and when they ar- 
rived the lands had all been sold. The poor Delawares had been 
forced to sell their lands." This news reached the emigrants while 
on their way. j Thereupon some turned back, but John Metoxen 
and others, perhaps forty in number, pushed on and made their 
home in Ohio and Indiana for somewhat less than five years.! 
While here they showed the vigor of their religious training by hold- 
ing meetings on Sundays, in which the reading of Scott's commen- 
tary took the place of sermons. We learn that in May, 1819, our emi- 
grants were so near Piqua, Ohio, that the (Presbyterian?) pastor 
there often preached to them. As white men would be, under like 
circumstances, they were sadly divided as to what was best to be 
done. "At length it was determined to unite at White river, and 

t Note.— Now the "Missionary Herald." 
J Note.— Miss Electa .Jones. 



22 THE CHURCH OF THE PILGRIMAGE. 

endeavor to regain the land b}" application to the government. But 
their efforts were unavailing, and sickness wasted both their num- 
bers and their s})irits." 

jSoon, no doubt, they turned their eyes to Green Bay. It is 
said the Stockbridges had a century- old invitation from their kin- 
dred tribes there to come and dwell with them. Of much more 
practical worth than this were the efforts then making in their be- 
half by Dr. Morse and others, f ' With the delegation of 1822, some 
of the Stockbridges of New York had come as immigrants. These 
settled that autumn at Grand Kaukaulinl (now South Kaukauna). 
To this place John Metoxen and his party from Indiana came that 
year, or, according to A. G. Ellis, in 1823. In this statement Mr, 
Ellis pro])ably made an error which he himself helps to correct in 
volume II. of the Wisconsin Historical Collections, where he tells us 
that "the small immigrant party of some [about] fifty of the Stock- 
bridges, which came on this year, located late in the fall at 
Grand Kakalin." But these apparently did not come with the 
delegation mentioned above. It is my opinion that they 
came from Indiana, not from New York, and Mr. Ellis gives the 
year of their arrival as 1822. The homeless wanderers in the 
AVhite river country would be anxious enough to come to a place 
which they could call their own. That having been secured, it is 
not likely that they would long delay their coming. Thus it is 
probable, that with its attendant company in which, it may be. 
were at least some of the Munsees, the church of the pilgrimage 
under the leadership of John Metoxen came from Indiana to the 
Fox riv. r country, in the autumn of 1822. On their way, 
after reaching Lake Michigan, these poor emigrants went in part 
by canoes upon the water and in part on foot upon the land. 



t X<.)TK.— Un\ier commission from John C. Calhoun, then secretary of war, 
iviul si'iso under tlit- auspices of the Northern Missionary Society of New York, 
.re<lidinh Morse, 1). D., a Congrefi:iitif)nal minister then of New Haven, Connec- 
ticut, a sttjjtdfast friend of the 3Iuli lie-ka-ne-ok, came west in the sum- 
mer of l^-'iO. He preached at Fort Hf)\vard, July i)th, the first Trotestant 
sermon in (what is now) Wi-consin. One of his objects was to find liere, it 
possible, a home for the Stockbriilges. These are to be counted among the 
'New York Indians" wlio in 1821 and \^i-l sent hither delegations to secure 
from tlie W^innebagos and the Menomone(-s places for homes. After a long 
lime, much negotiation and considerable pressure in their behalf, from the 
T'liited States government, the "New York Indians" finally secured land on 
and near Fox river and Lake Wiiinebago. 



THE CHURCH OF THE PILGRIMAGE. 23 

"They drove their cattle along the shore, camping where night 
overtook them. They swam their cattle across the streams. They 
had great diflBculty in getting them to cross the river at Chicago, 
but finally one large animal, bolder than the rest, plunged in and 
the others followed." f It would be a bold ox that would swim 
the Chicago river in these days ! 

Thus came to Wisconsin its first Puritan church. There was 
here neither minister nor priest. But these spiritual children of 
Sergeant and Edwards did not, in the wilderness, forget their God. 
"They kept up their meetings here also." 

They had a worthy leader in Metoxen whose knowledge of 
Scripture is shown in a letter written, 1823, December 2nd, from 
"Cades, Green Bay" (probably Grand Kaukaulin), to John Ser- 
geant, his old pastor. Mentioning the arrival of a new band he 
says: "Our brethren appear to be quite different from what they 
were w^hen I first saw them. I trust that some of them are choos- 
ing God for their portion, remembering that he is the only source 
of true happiness for the immortal soul, and grieving because they 
had forsaken the only King of the universe. * * * * 
It is true, indeed, that the soul was made for God, — it came from 
God and can never be happy but in returning to him again. Thus 
we may have reason to believe that the Spirit of the Lord is mov- 
ing upon them, saying, 'Arise ye and depart, for this is not your 
rest. If ye then be risen with Christ, seek those things which are 
above, where Christ sitteth on the right hand of God.' " 

Special significance is given to this letter by the remark: "He 
and Mrs. Metoxen found their backsliding brethren in deep waters. 
They had exposed themselves to err by the use of ardent spirits."| 
What temperance work in Wisconsin is of earlier date than that of 
these Indian Puritans, John Metoxen and his wife? With them 
the struggle against intoxicants was part of the gospel. 

t Note.— Miss Helen C. Storm, of Stockbridge, Wisconsin. 

X Note — Even some ©f the delegation of 1821 were guilty of drunkenness. 



CH A PT KH V. 



IN UNNAMED WISCONSIN. 

\ We take up the story of those who had been left behind in 
New York. In 1822, as we have seen, the removal westward began, 
"In 1825," says one, writing of Kaiikauna, "the Stockbridge and 
Miinsee Indians were occupying the south side of the Fox river at 
this point." But the removal was not completed until 1829. In 
that year John W. Quinney gathered together the last, about thirty 
of the poor, and brought them to the new home of their people. 

After Mr. Sergeant's death. Rev. Jesse Miner became pastor of 
the New Stockbridge church, as we learn from the third report of 
the "United Domestic Missionary Society." At the meeting 
of this body, — the immediate predecessor of the American, now 
the Congregational, Home Missionary Society, — held "Fri- 
day evening, May 13th, 1825," in New York city. Governor 
DeWitt Clinton and Chancellor James Kent appear as mem- 
bers. Aid was granted to the New Stockbridge church. 
In July, 1827, Mr. Miner came west under the auspices 
of the American Board, to visit the Stockbridge Christians 
and spent some weeks among them. In the new home of each, the 
church of the pilgrimage and the mother church from New^ York, 
became one again. To this re-united church Mr. Miner administer- 
ed the sacrament and admitted members. Thus began the first 
pastorate over an organized Protestant church in what is now Wis- 
consin. 

In the following year, 1828, he returned, bringing his family, 
to make a home with his people at what was then called Statesburg, 
now South Kaukauna. I In the "Missionary Herald" for June, 

X Note.— "This missson was known as Moheakunnuk, and opened June 
20th, 1828." Thus wrote Dr. H. B. Tanner under date on892, Janviary 12th. The 
date he gives may he that of the coming of Mr. Miner and family. 



IN UNNAMED WISCONSIN. 25 

1829, a letter from him reports a revival and several additions to 
the church. "Twentj-five added since my arrival, fifteen others 
indulging hopes." But the hand that sent the glad tidings was 
even thQU forever still. His pastorate had ended with his life on 
the 22nd of the preceding March. Near where he labored in life 
his people made his grave. "I am sorry," writes Mr. Miner's 
daughter, f "that I can tell jou so little of mj father. An old In- 
dian woman w^hom I met six ye^rs ago, who had belonged to his 
church, said that he was like a father to the Indians, and they loved 
him much. They gave him an Indian name, Wah-nuh-wah-meet, 
which means 'very true man.' J He died at the age of forty -seven. 
The Indians had these words placed on his tombstone : 'He shall 
gather the outcasts of Israel together,' He had translated many 
of our hymns into their language, forming quite a hymn-book, from 
which they sang at his funeral. My father lies buried in the cem- 
etery at Kaukauna, to which he was removed from the old mission 
burying-ground, Metoxen w^as loved of my father and revered of 
my elder brothers," § 

Under Mr. Miner's pastorate, perhaps the summer of his first 
arrival, the Stockbridge people erected the first Protestant church 
on Wisconsin soil. Preceding Mr. Miner's second arrival at Green 
Bay in 1828, came thither May 18th of that year, John Y. Smith 
who afterward filled a large and honorable place in the history of 
our state. Employed by Mr. Miner, Mr. Smith came "to erect or 
work upon the mission buildings." Thus it is 'possible that the 
church (of w^hich we shall hear again) was not built until 1828. 

t Note.— Mrs. M. A. Whitney, Grand Crossing, Illinois, 26th of May, 1891. 
J Note.— Without doubt Mrs. Whitney is in error. It is probable that 
what she sought to transliterate is the Muh-he-ka-ne-ew term "Wah-weh-nuh« 
maht," "This true man." Literally it may be "This true one," for the word for 
"man" is "mon-naow." 

§ Note.— Tlie stone now at the grave bears the inscription (with errors) : 

In Memory of 

JESSE MINER, 

Born Sept. 26, 1781. 

• Commenced the Moheakumuk Mission 

at this place, june 20, 1828. 

DIED March 22, 1829, 

Aged 49. 



26 IN UNNAMED WISCONSIN. 

Even in that case, it was, for a time, the only one in what was soon 
to be Wisconsin, for the combination "church-and-school" which 
the Roman Catholics begun at Shantytown in 1823 had been 
burned, 

I am inclined to the opinion that the first tStatesburg church., 
which was a structure of the kind that our Indians learned to build,, 
had been put up before Mr. Smith came thither, and that his first 
work in the place was to erect the missionary residence. This 
may have been the second framed house in what is now Wiscon- 
sin, f It was a story and a h^lf building and stood, according to 
the recollection of Mr, James Madison Boyd, near where is now the 
round-house of the (Lake Shore) Chicago & Northwestern railway 
company. Another living witness J thinks that the church was 
about three- fourths of a mile from Mr. Miner's house. 

The "Winnebago war" of June, 1827, gave the Stockbridges 
and Oneidas an opportunity of showing their allegiance to the 
United States. Sixty-two of them joined a company raised by 
"General" William Dickinson and ''C^olonel" Ebenezer Childs, 
The "war'' was scarcely more than several atrocious murders in the 
vicinity of Prairie du Chien. There is reason to fear that associa- 
tion with "Colonel" Childs would offset much teaching on the 
subject of temperance and almost every other virtue. Those who 
wonder that Christianity has accomplished no more for the Indians 
should remember that in its work for them it has had to contend 
with the vices of civilization as well as with those of savagery. 

There probably never was a genuine Puritan church without a 
school close at hand. At Statesburg the schoolmaster soon follow- 
ed the minister. On Tuesday, 4:th of Novembei-, 1828, Augustus T. 
Ambler arrived at Statesburg. He came to establish a mission 
school but the state of his health prevented his doing so. A 
change of field did not long preserve his life. Going southward, 

t Note.— See Wisconsin Historical Collections, Vol. VII. page 453. The 
account there seems to be somewhat confused. The language seems to indi- 
cate that he worked on a mission-house that was not at Kaukauna. If so, it 
must have been on a building belonging to the Episcopal mission. But as he 
had been employed by Mr. Miner, who was about to bring hither a large fam- 
ily and would certainly need a house for them, it seems probable that his first 
work was done on the missionary home at Kaukauna. 

X Note.— George Thomas Bennett, born at Cedar Hill, Albany county, Now 
York, 22nd of August, lS2a. 



IN UNNAMED WISCONSIN. 21 

he died in 1831 at one of the missions among the Choctaws, His 
place as teacher was taken by Miss Electa Wuh-weh-wee-nee-meew f 
Quinnej, Wisconsin's first schoolmistress. | Before this th^ere had 
been schools at Prairie du Chien and Green Bay, but Miss Quin- 
n*ey's was probably the first free school within the present limits of 
our state. In it the Bible had an honored place. The next winter, 
that of 1829-30, Mr. Jedidiah Bwight Stevens was teacher. Prob- 
ably he served also as pastor of the church, for Rev. Cutting 
Marsh, who had been appointed in 1829 as Mr. Miner's successor, 
was unable, on account of the early closing of navigation, to reach 
his field that autumn. "My father," writes Miss 8. E. Marsh, "ar- 
rived among the Stockbridges on the first day of May, 1830, and 
preached his first sermon to them the next da}^ it being Sunday." 
Some time during the summer he stood at the dying bed of the old 
revolutionary soldier, Hendrick Aupaumut. 

In his *'Tour of the American Lakes," published in London in 
1833, Rev. Calvin Colton, § afterwards professor in Trinity college, 
Hartford, Connecticut, writing under date of August 16th, 1830, 
gives a most entertaining account of the Stockbridge settlement on 
Fox river, at "Grande Kawkawlin" as he calls it. He explains that 
^'Kawkawlin" means "falls" or "rapids," adding that "Grande" is 
French and needs no explanation. "I am now writing," he says, 
"from the mission house of the American Board. The Stock- 
bridges number about three hundred fifty souls, and have probably 
made greater attainments in the English language and manners, 
and in the useful arts of civilized life, and also in the Christian re* 
ligion, than any other tribe of the aboriginees on the continent; 
except that the Brotherton Indians have so long used English as 
to have lost their mother tongue. But in the moral state of society 
and in general improvement the Brothertons are far behind the 
Stockbridges." He then, as already noted, describes Dr. Ays- 

t Note.— Or, "Wow-weh-wee-nee-nieew." 

X Note — Mis.«» Quinney's school has been called the first in Wisconsin. 
But according to the information available, the first Wisconsin school teacher 
was Jean Baptiste Jacobs. He was an English Jew and came to Green Bay in 
1^00, having lost all his property in Canada through the perfidy of his brother. 
He attempted to regain fortune in the fur trade, but in this he was not success- 
ful, and opened a school at Green Bay about 1808. 

§ Note.— Then a Congregationalist or Presbyterian. In 1835 he entered 
the Episcopal ministry. 



2S IN UNNAMED WISCONSIN, 

couth's gift, t It was kept "in a kind of an ark/' suggestive to 
Mr. Colton of the ark of the covenant among the Hebrews. The 
day before was Sunday and he had attended service. Amid over- 
hanging trees there was a well-built log church, used also as a 
school. It would seat a cougregation of three hundred. There 
was a Sunday-school with Indian teachers and a white superinten- 
dent (probably J. D. Stevens), All the congregation were "neatly 
dressed in a costume about half Vvay between the European habit 
and that of the wild tribes." This, to Mr. Colton'^s mind, suggest- 
ed the degree of their civilization. *'The men seldom wear hats.'^ 
There were differences in dress indicating, as among whites, "social 
standing, degree of respectability, and domestic wealth.'"' The af- 
ternoon sermon w as "interpreted for the benefit of the small portion 
of the tribe who do not understand English." The singing is high- 
ly praised. 

"The staff and office of parish beadle" particularly interested 
our traveler. He thinks it probable that the office with its pecu- 
liar duties originated in the time of John Sergeant, and makes no 
mention of the probability that it was merely a transference to an 
Indian church of a custom, that of choosing a tithing-man, existing 
at that time among their white neighbors. "The staff in the pres- 
ent instance was a green switch about ten feet long which the 
functionary had cut from the wood as be came to church."^ This 
was used with such vigor about the ears of at least one disorderly 
boy that they must have burned, Mr. Colton thinks, the rest of the 
day. A sleeping adult was roused by hitting, with the heavy end 
of the "switch," the stove-pipe until it rang, the beadle meanwhile 
crying out in Indian, "Wake up there!" This official is spoken of 
as severely and strictly impartial, and our traveler does not doubt 
that even a stranger would be duly admonished if there should be 

t Note.— A venerable German 8taclthalter(?) was so much interested in Mr. 
Colton's narrative that lie sent the Stockbridges twelve of the finest Bibles to 
be had in London. 

"There were also twelve Bibles given the tribe August 3rd, 1835, by. 
Charles, Landgrave of Hesse Denmark. The people were allowed to give 
away to destitute tribes, and now only four are in possession and only one fit 
for the pulpit."— Mrs. Sarah -J. Slingerland, 1891, May 26th. 

What the good lady (widow of Jeremiah Slingerland) means by "Hesse 
Denmark" I don't know. A first thought is of Hesse Darmstadt. But its rulers 
are grand dukes and in '?5.t Louis II. was reigning (1830-48). 



IN UNNAMED WISCONSIN. 29 

need. Good order has always been noted as a characteristic of the 
rehgious meetings of these people. On this particular occasion the 
preacher was manifestly disturbed though the congregation re 
maiued unmoved, taking the whole proceding as a matter of 
course. Tbe drowsy one gave good heed to the rest of the sermon, 
and the fact is noted that the congregation were very attentive. 

Another thing that especially interested Mr. Colton was the 
fact that after the benediction the congregation sat down, giving 
those nearest the door an opportunity to retire. Others then fol- 
lowed without confusion. 

It may also be mentioned here that when these people first 
came to Wisconsin, and for years thereafter, they followed the old 
New England custom of beginning the Sabbath at sunset Saturday 
evening. 

Writing under date of 1831, January 11th, Mr. Stevens gives 
the number of the tribe as two hundred twenty-five. Thus it is 
probable that Mr. Colton's "three hundred fifty" was an over-esti- 
mate. There were in the church fifteen men, twenty-seven women, 
It is pleasant to read in a later communication from him that "on 
the last Sabbath in January, 1832, Rev. Richard F. Cadle, super- 
intendent of the Episcopal mission at Green Bay, administered the 
sacrament." Mr. Cadle's worth redeemed the mission which he had 
in charge from the reproach which the mendacious Eleazar Wil- 
liams had brought upon it. In the autumn of 1833 jMr. and Mrs. 
Stevens left Statesburg. Soon they began work among the Sioux, 
and in 1835 established a mission at Lake Harriet, within the pres- 
ent limits of Minneapolis. This was part of the beginning of the great 
work which has practically changed the character of that tribe, known 
from the time of Marquette as ferocious and dangerous enemies; a 
work which, begun on the upper Mississippi, has place now^ in Ne- 
braska and the Dakotas by the turbid waters of the Missouri, f 

t Note.— Work was clone for the Sioux within the present limits of our 
own state. Two men, perhaps from the St. Crishona seminary though more 
probahly from the mission training school (both) at beautiful Basel in Switzer- 
land, where the swift Rhine turns northward on its course from the Alps to 
the sea, came to the upper Mississippi region. Amid the mountain-like bluffs 
near the present village ot Trempeauleau, not far from where Nicholas Parrot 
spent the winter of 168.5-6, if not on the very spot, one of these men, Rev. Daniel 
Gavin, with an associate, Louis Straum, whom he found at Prairie da Chien, 



30 IN UNNAMED WISCONSIN. 

Soon the whites wanted Statesburg. To be 8ure the Indians 
had made farms there and begun to improve its famous water- 
povver bj building a saw-mill and beginning a grist-mill, destined 
never to be finished. But they were compelled to move again. 
Part of our stcry is told in extracts frcm a pathetic letter dated 

1833, October Mth, f and addresssd to the American Board: 

"We wish to tell you that our hearts are glad, — that we are 
thankful, first to God for giving us the gospel, the Bible and teach- 
ers, and next to you for sending them to us. The good people be- 
3'Ond the great waters first found us when we were blind and ignor- 
ant and wicked. We had no teachers, no Bible, no God. no Christ. 
We worshipped the bad spirit. They sent us the good book and 
teachers about one hundred years ago. * * But we were 

very dull to learn ; many of us followed after strong drink. * * 
As a tribe we were nigh to ruin. Then we came to this country. 
* * Here 3'ou kindly sent us teachers who have done much 
for us. * * Nearly the whole tribe have become temper- 
ate and far more industrious than before. * * Until re- 
cently it has never been believed by us that the whole tiibe could 
be converted to Christianity, but now we are fully convinced and 
do firmly believe that the whole tribe can, not only be fully civil- 
ized but brought to embrace the Christian religion. * * We 
expect soon to leave our present settlement * and again 
to commence anew in the wilderness. Hard as this is we have en- 
made the first modern settlement within the limits of Trempeauleau county. 
His Swiss colleague, Rev. Samuel Denton, in the spring of 183.5, established a 
mission where is now the village of Red W^ing, Minnesota. Rev. Alfred Brun- 
son, who saw both these missionaries on his first trip up the river above 
Prairie du Chien (1837) thinks that the Red Wing establishment was founded in 

1834. Both movements were unsuccessful, as was also an attempt by Rev. J. I). 
Stevens to found a mission at Wah-pa-sha's village, now" Winona. The chief 
named was hostile to all these missionary efforts, and as they Avere neither 
French nor Romanist the traders gave them no favor. In 1837 tlie Sioux trans- 
ferred to the United States government the land on w^hich stood the Trem- 
peauleau mission, and in the folloAVing year Mr. Gavin abandoned the field. 
He then joined hi» colleague who had married Miss Persis Skinner of the 
Mackinaw mission. He himself in 1839 married JMiss Lucy C. Stevens, niece of 
J. D. Stevens, and this missionary quaternion found other homes among the 
Sioux and, in connection witli missionaries of the American Board, continued 
labor w^ith them. 

t Note.— It was signed by .Jacob Cheekthaukon, .John Metoxen, Austin E. 
Quinney, Thomas T. Hendrick, Andi'ew Miller, Timothy T. .Jourdan, Cornelius 
S. Charles, John W. Quinney, Samuel A. Miller and Josiali W'. Miller. 



IN UNNAMED WISCONSIN. 31 

deavored to reconcile our minds to it. * * Still we can- 

not avoid feeling much solicitude on the subject. 

''The Sacs and Fox and Delaware tribes of Indians are our 
friends and relatives, and a delegation from our people intend vis- 
iting them next season. Can we not tell them the great benef ';s 
we have received from being- taught the gospel? Can we not tell 
them "that your society is ready to send them teachers if they are 
willing to receive them? Can you not appoint a missionary to ac- 
company us? Fathers, if you think there is any way we can do 
good in our visit to our poor brethren beyond the Mississippi, we 
wish you would give us some instructions." 

The narrative is continued in a letter by Chauncey Hall, dated 
1834, July 2nd, at Statesburg, but postmarked "Grand Cakalin." 
It was addressed to Mr. Edmund F. Ely of the Ojibway mission at 
Sandy Lake, in what is now Minnesota. The postage, eighteen 
and three-fourths cents, reminds us that certainly in some things 
the former days were not better than these^ 

"When Rev. Mr. Green was at Mackinaw last summer, an ar- 
rangement was made for my future labors which made it probable 
that I should in the course of the coming fall or early in the spring- 
leave Mackinaw for the place from which I am now writing. This 
station was occupied by the Rev. Mr. Marsh and Mr. and Mrs. 
Stevens. Mr. Stevens and wife left last fall, but it was not consis- 
tent for me to leave till spring. * * We [himself and 
wife] left Mackinaw on the 21st of May at 2 o'clock P. M., Mon- 
day, and arrived at Green Bay on Wednesday evening. Our pas- 
sage was in the steamboat Oliver Newbury f and, though we were 
detained by fogs, was very pleasant. 

"We left Green Bay on Friday at 12 o'clock, and proceeded up 
the Fox river. * * We reached the mission-house at 3 P. 

M., had time to get our baggage, etc., from the landing (one and 
one-half miles distant in consequence of the rapids) and get very 
comfortably settled before evening. Rev. Mr. Marsh gave us a very 
cordial reception. He has been alone since last fall, much of the 
time without any one to attend to his domestic concerns, and he 
was truly glad to receive fellow-laborers. We found in him what 

t Note.— OUver Newbury of Detroit, Michigan, was a steamboat owner. 
But Mr. J. M. Boyd thinks that tliere was no boat bearing his name. 



32 IN UNNAMED WISCONSIN. 

we expected, a kind and warm-hearted Christian, much devoted to 
his work, and enjoying to a great degree the love and confidence 
of the people for whom he labors. * * The condition of 
the Indians among whom we dwell presents much that is truly en- 
couraging to the missionary, and methinks a view of them as they 
collect together for the worship of God, or talk of His love in 
their dwellings, would make the heart of one destined to labor 
among the uncivilized Indians, where no gospel has extended its 
benign influence, to rejoice in view of what the Lord has done, and 
encourage him to pursue his labors assured that He who has done 
so much for these Indians is able also to extend the work and will 
do it through the instrumentality of His children. The church 
among the Stockbridge Indians consists of sixty or seventy mem- 
bers. Most of them adorn their profession. Several who had wan- 
dered from the path of duty have recently returned with apparent 
penitence, and, as far as I know, their lives give evidence that it is 
sincere. The church is a temperance church, agreeing to abstain 
from the use of all strong drink, not excepting wine, strong beer 
and cider. Most of the tribe are members of a temperance society 
which exerts a salutary influence. At their last annual meeting, a 
few weeks since, they resolved to give up the use of wine, strong 
beer and cider. (The resolution had before existed but in the 
church.) 

"Perhaps from what I write, you will conclude that w^e are 
among a people so civilized that we have nothing to remind us that 
we are on missionary ground. Truly we are among those for 
whom 'the Lord has done great things.' Yet had I time and room 
1 could tell you with all that seems to be cheering much that would 
lead you to feel that, if we are not in the midst of heathenism, 
we have enough to remind us of heathen wretchedness, enough 
to call forth the compassion of feeling hearts, enough to* call 
forth our unwearied labors and to lead us to ask with sincerity 
for an interest in your prayers. 

"I mentioned the absence of the Rev. Mr. Marsh. He left 
with five of the principal Indians on the 12th of June. In the 
'Missionary Herald' for April, 1834, is a letter from the chief man 
of the Stockbridge Indians which will explain to you the object 
of this journe3^ Much interest has been and is still manifested 



IN UNNAMED WISCONSIN. 33 

by the Indians in the mission to their benighted neighbors. On the 
Sabbath previous to their departure, Mr. John Metoxen, the head 
chief of the tribe, addressed his people at the evening meeting. 
He was one of the delegation, and he reminded his friends in a 
feeling and dignified manner, that they were soon to be separated: 
that perhaps this was their last meeting upon earth. Then he 
spoke of the contemplated journey to their neighbors west of the 
Mississippi, and he appeared deeply to feel the importance of the 
errand on which they were going. 

"He said it was the first time their people had undertaken to 
tell the 'glad tidings' to their l^rethren in darkness. He expressed 
his sense of the blessings vvhich had been conferred on them 
through the gospel; of the preciousness of their privileges, and the 
obligation which rested upon them to improve them, as well as to 
discharge their duty to their wretched brethren. With much feeling 
he spoke of the condition of the heathen, and particularly of the In- 
dians, while destitute of the gospel. His heart seemed to feel for 
their wretchedness in this life, but the burden of his sorrows seemed 
to be the hopelessness of their condition in the future world while 
destitute of a saving knowledge of Jesus. He assured them of his at- 
tachment to home and his desire to return, but expressed the 
most cheerful resignation of the will of his Heavenly Father re- 
specting this. His counsel to his people who were to remain was 
faithful and affectionate, earnestly desiring their prayers for a 
blessing upon this embassy. 

"The absence of Mr. Marsh and the chief men takes from the 
Indians those who have been their counselors, and we are not with- 
out our fears respecting the effect, particularly as this will be a sea- 
son of much temptation, as the Indians are to receive their money 
for their improvements and are much unsettled in consequence of re- 
moving. Our hope is that He who has promised that 'they who water 
shall be watered' will watch over us. We have had cheering indi- 
cations that the Lord was with us for two or more weeks past. 
Christians have been evidently revived, and two or three individuals 
have publicly expressed anxiety for the salvation of their souls, and 
asked for the counsels and the praj'ers of Christians. Our meet- 
ings are well attended and our Sunday school is interesting^ About 
half the people have removed to the new^ station about twenty miles 



34 ANOTHER STOCKBRIDGE 

from us and forty from Green Bay, the nearest white settlement. 
We expect to remove there in a few months as well as the remain- 
der of the people; have yet to remove the timber and erect a dwel- 
ling." 

To the "new station" was given the old name Stockbridge. 
Thither in this same month, July, 1834, came Rev. Abel Lester 
Barber, driven from Mackinaw by the failure of his health. Thus, 
in trying a climate more remote from the lakes, he was added to 
the mission force at Stockbridge. We shall hear of him later at 
Fort Winnebago and Milwaukee, f At the latter place he had the 
first commission which the American Home Missionary society is- 
sued for Wisconsin. 

t NoTK.— In the winter of 1^*34-35, Mr. Barber gathered a church at Fort 
Winnebago, and in the following July or August removed to Milwaukee. 
Apparently he was the second clergy man to hold service in that place and the 
tirst to make his home there. 



CH APTER VI 



ANOTHER STOCKBRIDGE AND A FOURTH 
REMOVAL. 

Mr. Hall's fear that the summer of 1834 would be "a season of 
temptation" to the Indians was abundantly verified as is evident 
from the report of the mission presented in September at the an- 
nual meeting of the Board : 

"During the past year the Indians of this band have continued 
in nearly the same unsettled state in which they were last year; 
and being sometimes on their old lauds and sometimes on their 
new, they have enjoyed but irregularly the advantages of Chris- 
tian instruction or of th^ school. The religious meetings and the 



AND A FOURTH REMOVAL. 35 

school have been small and fluctuating. It is hoped, however, that 
the Indians will all become settled in their new homes during the 
present autumn. Numbers of them have cleared and fenced large 
fields for themselves, have erected comfortable houses, and are la- 
boring industriously on their new lands, A good building for the 
school and for religious meetings has also been erected, princi- 
pally by themselves. The mission premises on their former reser- 
vation were appraised at two thousand dollars; and the amount has 
been paid over to the Board by the United States. A new mission 
house has been built at the new town, and the mission family re- 
moved to it last fall. The school and the religious meetings have 
been held there since that time. 

"Intoxicating drinks have been introduced among these In- 
dians in great quantities, and oftentimes urged upon them gra- 
tuitiously, for the sole purpose, apparently, of enticing them to sin. 
Many of the irreligious Indians have given themselves up to drink- 
ing; and its consequences, quarreling and fighting, have prevailed 
to a lamentable extent. Some of the church members have also 
fallen into sin, under similar temptation, while many others hold 
on their way, and give increasing evidence that they are sealed with 
the Holy Spirit. Three or four members of the church are under 
censure; one young man has been received to church fellowship, 
and one had died in the faith.'' 

In a letter dated at Stockbridge, 1835, March 25th, Mr. Marsh 
makes a report of the trans-Mississippi trip which he made with 
Metoxen and others. We subjoin the more important parts: 

"Set out on the 12th of June (1834). Upon the 14th encamped 
for the Sabbath, having in full view to our right the Big Buttes 
des Morte, which had taken its name from the slaughter of an en- 
tire Sac village by the French and Menominees about one hundred 
years ago. As we pursued our journey we occasionally saw lodges 
of Winnebagoes along upon the banks but no corn fields or vegeta- 
bles of any kind which they had growing. Whenever they saw us 
coming they would * * beg as if half starved. Col. Cutler 
informed me that * * they were the most indolent, thiev- 
ing tribe that he knew of. He had known as many as three or 
four hundred drunk at one time. * * The Cumberland 
Presbyterians have a mission among them near Prairie du Chien. 



36 ANOTHER STOCKBRIDGE 

The Catholics are making some effort to proselyte them and num- 
bers are Catholics at the present time. 

"The second Sabbath, June 22nd, we passed at a place called 
the Pine Bend on the Wisconsin, about sixty miles from Portage^ 
where was a small settlement. A few Indians were present and at- 
tended religious worship y.iih us. We arrived at Prairie du Chein 
on the 25th and finding that Dr. Williamson had left we made no 
tarry. Saturday evening, the 28th, we arrived at Hock Island 
Dr. Williamson had left this place also the day previously. 

'•Mr. Metoxen had an interview with Black Hawk who was re- 
turning from Rock Island to his village, which Mr. Metoxen had 
just been to visit. 

"Black Hawk went on to tell how kindly he was treated by the 
white people wherever he went when on his tour. *In no place,' 
bays he, 'did I see w^hite men and white squaws drinking together 
the same as our people do. When I passed through your place it 
was just so, and I want to have my people just like those good 
white people, for I see where they do not drink they do better and 
live better. Now what do you think is best about receiving mission- 
aries?' ' 'By all means receive them,' I repHed,' says Mr. Metox- 
en, 'for they will do you good.' Black Hawk: 'But the trader, 
Mr. Davenport, told me not to have anything to do with them for 
they w^ould only make you worse.' f 

******** 

"Our attempt to establish a mission amongst the Sacs and 
Foxes entirely failed of success. 

"I went to visit old Ke-o-kuck's village soon after my arrival. 
He told my interpreter that he knew what I had come for but he 
wanted to learn nothing about it. % The head chief, called the 
'Stabber,' said the same thing to my interpreter when I w^ent to 
his lodge. As they had no previous notice of my visit, and inas- 
much as their mode of treating the subject was so contrary to the 



t Note.— Mr. Metoxen tells of his difficulties not only because the traders 
were op.oosed but because the United States interpreter, besides being con- 
nected with the American Fur Company, was a Romanist. 

X Note.— Keokuk continued to be so much of a heathen that, during or 
about 1840, he had a squaw put to death for the alleged reason that she be- 
witched one of his children. 



AND A FOURTH REMOVAL. 37 

rules of Indian etiquette. I do not hesitate to saj that thejhad par- 
ticular instructions previously. 

''After a few days the Stockbridges met with the 'Stgibber,' 
who is considered by the Sacs as the head chief, but not by the 
white people. They proposed to the 'Stabber' to make the intended 
visit to his people. At first he objected, but consented after they 
had told him that they had provisions of their own. They went 
and stayed about five days, but having no interpreter could con-' 
verse but little with the Sacs and so the latter understood little of 
the object of the visit. Still I had reason to believe from what I 
afterwards ascertained, that a favorable impression was made on the 
minds of the Sacs by the visit. After this the Stockbridges set their 
faces towards home. I had gone down the river to visit one of the 
most remote bands upon the river Des Moines. 

"The deportment of the Stockbridge delegation during the 
whole tour was such as to do honor to themselves and to the cause 
of missions. Many white people where they went had never seen 
a civilized or Christian Indian before. Often the most singular in- 
quiries would be made, as 'Do they belong to the church?' 'Can 
they speak English?' etc. On their return they were of course 
alone and they came by land part of the v/ay. In the mining 
country, not far from Galena the Sabbath overtook them and there 
they stopped until it was passed. I returned the same way and 
heard it remarked by some of the people 'that they sang hymns 
all Sabbath da3^' This seemed not only new but strange to those 
who make no distinction betwen one day and another when travel- 
ing. 

"The appearance of John Metoxen, his conversation, etc., \vere 
universally spoken of with admiration, particular^ by Christians. 

"My connection with Dr. Williamson was short. Together we 
visited Appenoose's village one hundred twenty-five miles from the 
mouth of the Des Moines. After Dr. Williamson left to return to 
his friends in Ohio I was attacked with dysentery. I returned 
about one hundred miles down the Des Moines river to the house 
of a trader, Mr. William Phelps, where I was sick one week. 

"^Ir. Pheljjs, though a professed infidel in sentiment, still was 
friendly to my object. He declared that if something were not 
done soon for the Sacs, etc., they would all be swept off. He treat- 



38 AT STOCKBRIDGE—AND AWAY: 

ed me with great hospitality. He and a brother of his are trading 
in opposition to the American Fur Company and it rather operates 
to our^dvantage than otherwise." 

''A tour by land and water of over 1,300 miles;" "absence of 
three months and some days/' are among Mr. Marsh's comments 
on his journey. 



CHAPTEF^ VII 



AT STOCKBRIDCE,— AND AWAY! 

Scarcely were the Stockbridges settled in their new homes when 
another removal was proposed. "Even now," says the annual re- 
port to the Board for 1836, "when the Indians have hardly put up 
their houses and cleared and enclosed their fields, the proposal has 
been made to take them from their homes again, and transport 
them to a country west of the Mississippi river. Their minds are 
beginning to be agitated on the subject. The perplexity and dis- 
couragement to which the missionaries are subjected from this 
source are very great; but not to be compared with the dishearten- 
ing and deteriorating influence exerted on the Indians by being so 
often obliged to abandon the houses and fields which they were 
just beginning to enjoy, and to prepare for themselves other homes 
of which they may be despoiled as soon." Of their condition other- 
wise at that time the narrative adds, "Temperance, industry and 
attention to religious instruction, have been more general than for 
the preceding two or three years. Temptatations have beset the 
people from the white settlers who are crowding in around them. 
Some painful cases of defection have occurred. Others have resist- 
ed temptation so as to excite the admiration of unprincipled men. 
Mr. Marsh has assisted in organizing a church at Green Bay. He 



AT STOCKBRIDGE—AND AWAY! 39 

preaches there occasiouallj." A second school had been started 
in the Indian settlement. 

The purpose to remove the Indians west of the Mississippi 
was abandoned, and for some years the tribe had peace. Of this 
time Rev. L. P. Norcross f writes: "Their palmy days were dur- 
ing the reign of the Quinney or tribal party." Probably he shovild 
have said that their pahny days were before the division into tribal 
and citizens' parties began. "Quinney," he adds, "was a man of 
character, ability and a Christian." Doubtless John W. Quinney 
is meant. Another writer says: "He was to his people what Clay 
and Webster were to the whites. In 1833 he framed a constitution 
as a basis of the tribal government." X During these years the 
principal events seem to have been the coming in the spring of 
1837 of some Munsees from Canada, and the removal in 1838 of a 
part of the Stock bridge tribe beyond the Missouri, A place seems 
to have been provided through the agency of the Ogden Land Com- 
pany § of New York. After a few years most of those left alive 
were glad to return though some of the younger people remained. 
In the autumn of 1838, when the American Board felt most keenly 
the financial stringency of the time, Mr. and Mrs. Hall left the mis- 
sion. We shall hear of Mr. Hall again as representative of the 
Green Bay church when the Presbyterian and Congregational 
Convention of Wisconsin was organized. The Stockbridge Indian 
church was the first one not of the original number to join this 
body. It was received at a session held 1841, January 2nd, for the 
purpose of installing Rev. Jeremiah Porter as pastor at Green Bay. 
John Metoxen was delegate. During this winter, as in 1837, there 
was a revival in the Stockbridge church. The school during 1841 
was under the direction of the Indians. 

But evil was brewing. The "Missionary Herald" for January, 
1840, speaks of political divisions. One party desiied citizenship, 

t Note.— Pastor of the existing church at Stockbridge, Wisconsin, from 
May, 1869, to January, 1870. 

X Note.— Probably the constitution found in the appendix is substantial- 
ly the same as the one drawn up by Mr. Quinney. 

§ Note.— This company was «ager to get possession of the New York 
lands that belonged to the remnants of the Iroquois or Six Nations. So they 
sought to get reservations in what is now Kansas for them and for such of 
their brethren as had removed to Wisconsin. 



40 AT STOCKBRIDGE—AND AWAY! 

the other preferred to remain in the tribal condition. The ill-feel- 
ing thus engendered proved to be a veritable Pandora's box of evils. 
Because of it the tribe is worse off, probably in every respect, than 
it was fifty years ago. However, citizenship was bestowed by an 
act of Congress approved 1843, March 3rd. This measure had Mr. 
Marsh's support, but many of the tribe, and apparently some of the 
better portion of it, opposed the change. There is report of strife in 
1844. Death and emigration had diminished the tribe which num- 
bered not many more than two hundred. The church had fifty 
members, only five more than it had in 1830, though meanwhile it 
had received sixty-eight. The report for 1845 states that "in tem- 
perance, industr}^, healthfulness and comfortable living, the tribe 
appear to be making some progress." The Sabbath was generally 
observed. 

In this year, 1845, probably April, Methodist services were es- 
tablished among these people by the Rev. W. G. Miller, from 
whose autobiography we have an account of the movement. 
"There had been," he says, "a Congregational mission among the 
Stockbridge nation for many years, but its condition was not very 
promising."- He speaks of "Dr." Marsh as "a gentleman of educa- 
tion and ability," but adds, "he divided his time, however, between 
the ministerial and medical professions, and the spiritual interests 
necessarily languished." It may be that good Mr. Miller wrote 
thus seeking to justify action which was certainly divisive, and 
probably unwise. Meetings were held in "Father Chick's" barn. 
Mr. Miller speaks of him as "the head chief " which he was not. 
But he was a leader of the citizens party. 

The gift of citizenship was withdrawn in 1846 from those who 
did not desire it. In January, 1847, one of their number, of mixed 
blood, Jeremiah Slingerland, educated at Bangor theological sem- 
inary, is especially mentioned in the "Herald." He had been "la- 
boring among them acceptably and usefully as preacher and teach- 
er." He became the successor of Rev. Cutting Marsh who ended 
his long pastorate at Stockbridge in the spring or summer of 1848. 
In the same j-ear the Stockbridge tribe, avowedly for the purpose 
of ridding themselves of further trouble, sold their lands at Win- 
nebago lake. 

But this act itself gave occasion for fresh dispute. It would 



AT STOCKBRIDGE—AND AWAY! 41 

seem that an attempt was made to keep from all share in tribal gov- 
ernment and control of tribal property those, — seventy-one m nmn- 
ber, — who had accepted citizenship. These, it was alleged, had re- 
ceived, on becoming citizens, allotments of land that were the 
equivalent of their share of the property, — the land of the reserva- 
tion that had been held by the tribe in common. It is not my office 
to pronounce judgment. 

The faithful memory of oue still among the living f has preserved 
for us a picture of the condition of the Muh-he-ka-ne-ok at this time 
of the imp*ending and hurtful change. Nearly all the homes of the 
people were of logs, but there were a few frame houses. For years 
Mrs. Mar^h had been a teacher of good house-keeping to the women 
and many followed, at lesist in some measure, her example. But 
there was a considerable number who did not properly guard 
against dirt and vermin. Naturally there were sneers for those 
who tried to fashion their apparel after the manners of the whites. 
The women of the progressive party wore at church and other 
public places beaver hats shaped somewhat like the silk hats so 
commonly worn by gentlemen. The other women wore neither hat 
nor bonnet. Men and women alike to the number of perhaps half 
or more of the tribe, wore "blankets." These were commonly of 
blue broadcloth, and were worn in public. The men all wore pan- 
taloons and shirts. But the' order in which were worn the parts of 
these garments that are next to each other does not accord with our 
ideas of propriety. The want of suspenders was manifest by the 
constant "hitching" needed to keep the pantaloons in place. The 
women did most of the work, even of that in the field. Yet there 
were men who had accepted enough of Christian teaching to know 
that this kind of work was especially their duty and to act ac-cord- 
ingly. Some of the families lived at a considerable distance from 
the school but all the children received therein more or less train- 
ing. Nearly all the tribe attended church. Their Sabbath, as in 
former years, began at sunset on Saturday evening. ^Irs. Benson 
heard or saw nothing of the "elegantly festooned whip" that Mr. 
Norcross speaks of but she remembers a peeled stick used for the 
same purpose. There were still so many of the tribe who under- 

t Note.— Sabra Howes Adams, now the wife of Rev. H. H. Benson, of Wau- 
watosa, Wisconsin. 



42 AT STOCKBRIDGE—AND AWAY! 

stco I Indian that Mr. Slingerland occasionally preached in it. 
This Mr. Marsh did not think necessary. Some of the young men 
had been educated in Eastern colleges. These, with the possible 
exception of Mr. Slingerland, did no credit to their training. They 
married half-civilized women and lapsed into something worse than 
their former mode of life. Mrs. Benson's work among the people, 
like that of Mr. Marsh, came to an end in 1848. Then the Ameri- 
can Board gave up its mission. This seems now^ and is judged 
by Mrs. Benson to have been a serious mistake. 

Now that both these men are in their graves, it may be said 
that Mr. Marsh had no confidence in his successor,- or supplanter. 
He left Stockbridge with a feeling of despair regarding the future 
of the church to which he had so long ministered. His distrust oi 
Mr. Slingerland was shared by some of the clearest headed of the In- 
dians themselves. Yet it does not become us to reproach the mem- 
ory of the dead who has left none of his name to defend him. f 

During the gloomy years that followed the sale of the Lake 
^Yinnebago reservation, the Stockbridges wer^ not entirely neglected. 
At the meeting of our state Presbyterian and CoDgregational Con- 
vention in 1854, their delegate, S. Miller, presented their case, and 
a committee was appointed "to memorialize the proper department 
of the Government, in our name, in behalf of the Stockbridge tribe, 
setting forth their grievances, and petitioning for the restoration to 
them of their lands." The Convention also resolved that "we feel 
it incumbent upon us to endeavor to procure for them the stated 
ministration of the gospel." Mr. Slingerlaud's service seems to 
have ended before 1853, for in that year a name, O. P. Clinton, late- 
ly added to the number of the dead, (1890, June 17th), appears as 
pastor. In 1854 and in 1859 we find him in the same office, which 
was held in two of the intervening years, 1856 and 1857, by J. P. 
Jones. During these pastorates whites worshiped with the In- 
dians in the old mission house, erected in 1834. X "Indian church 

t Note.— While this work has been in prepsiration his widow, a white 
woman, always faithful to him and to his memory, and honored by all wlio 
knew her, has passed away. 

X Note.— This old "meeting-house," still standing though ilegraded, is 
worthy of an historic monograph. It suggests the fact that Stockbridge, more, 
probably, than any other place in Wii^oonsin, reproduce<l some of the features 
of a New England town of the eighteenth centui-y. Their "meeting-house" uas 



AT STOCKBRIDGE~AND AWAY! 43 

nearl}^ extinct," say our minutes of 1859, "church of whites about 
to be organized." It is to be regretted that they did not unite with 
their Indian brethren in Christian covenant, and thus formally as 
well as really continue the life of the old church organized, as we 
have seen, at Stcckbridge, Massachusetts, in 1785. Its records 
were lost in the renioval to Shawano which took place between 1856 
and 1859. By far the greater part of the tribe made this change. 
A few, however, remaned. In this number were "quiet, unostenta- 
tious, sincere Chribtians," as they were described years afterwards. 
Uniting with their wliite brethren these kept the life of the old 
church unbroken. 

Whether or not the "memorial" proposed in the Convention of 
1854 was ever presented, I do not know. It was too late for the 
tribe to recover its lands on Lake Winnebago. Indeed, if any In- 
dian tribe has ever recovered from the United States government 
lands once alienated I have never heard of the fact. 1856, February 
5th, a treat}^ was made assigning to the tribe the present Stock- 
ridge reservation in Shawano county, and this treaty all were allowed 
to sign, whether citizens or members of the tribe. Removal to 
the new home began in that year. Some came in October. I have 
been told that most of the tribe made the change in 1857. Tiie 

used, not only for relifiious service but for other public gatherings. This old 
building, after sewing as a Congregational church until lb69, December 
19th, becauje succe!>sively a school, a printing office and a blacksmith shop. 
It lias liad in it, pro), ably, more silver money than has been at one time in any 
other house of -worship in Wi.^consin,— making no exception for Sundays when 
special collections have been taken for missions either home or foreign! At 
one government \ aymciit the Indians received therein eighty thousand or more 
silver half dollars. The use of the same building for purposes both of church 
and state,— merely (iitferent aspects of the same Christian common-wealth,— 
-vsas judged right by the Puritan, and did not Implj' any unbecoming use of the 
house -wherein he worshiped God. He had little use for the term "secular' . 
in its present meaning. It is probable tliat the tribal meetings of the Stock- 
bridges, like the town meetings of the olden time and some of the present, in 
New England, were opened with prayer. 

Two tithing men or "beadles," to use Mr. Colton's terra, were chosen at 
the annual church meeting to keep good order during service. W^e may sup- 
pose that this included the prevention of "gazing about, sleeping, smiling and 
all other indecent behavior,"— the words on this subject of the Presbyterian 
Directory for Public Worship. The switch of the time »f Mr. Colton's visit 
was, according to Rev. L. P. Norcross, succeeded later by a -whip. "This means 
of grace was elegantly mounted," he says, and the lash was "festooned in cur- 
ious style." 



U AT STOCKBRIDGE—AND AWAY! 

journey was across Lake Winnebago and up the Fox and Wolf rivers. 
A tiibutary of the latter, called the Red river, flows through the 
reservation then occupied and still held. I have been told that 
some Indians from New York, — Senecas, Onondagoes and Cayugas. 
about eighty in all, — joined the Muh-he-ka-ne-ok at the time of this 
last removal. 

What wonder that the Indians left Stockbridge unwillingly? 
We are glad that the leaders in the Wisconsin-ward migration 
were not called upon to abandon the home to which they had led 
their people. John W. Quinney died 1855, July 21st. tpon a 
marble slab, now grown mossy, in the old Indian cemetery by the 
lakeside, is the legend, "John Metoxen, died April 8th, 1858, aged 
87 years." We have a right to claim as our own this son of Massa- 
chusetts. Let his name stand first in the list of Wisconsin's hon- 
ored laymen. Aside from Dr. Morse, he was probably the first to 
hold public worship on Wisconsin soil according to the sim])le rites 
of the Puritan. And he was the first, after the departure of the 
early French Jesuits (who are so much overpraised and whose work 
is so much overvalued by sentimentalists and sectarians) to main- 
tain here regularly the public worship of Almighty God. 

During our late war, not less than thirty-eight men, more than 
one-tenth of the entire tribe, enlisted in the Union army. Heavy 
were their losses by disease. But not one deserted. This tak- 
ing of men from the infant settlement must have greatly retarded 
its development. 

Deprived of their leaders and neglected by our ministers and 
missionary societies, the Indians suffered their old church organ- 
ization to lapse. A Methodist church took its place and Mr. SHng- 
erland, who was teaching the government school, became a local 
preacher of that denomination. "But the old faithful ones," WTites 
his widow, "could not feel at home." Mr. Slingerland's preferences 
were for a Presbyterian church, and one was organized in Septem- 
ber, 1867, to which he ministered until his death in 1884. Christian 
work was steadily maintained though the church was pastorless 
until October, 1887, when Rev. A. W. Williams began a year's ser- 
vice. In April, 1889, Rev. Thomas Knox Fisher bagan his labors. 
"The work," he wrote, "is certainly very encouraging." But he re- 
mained only two years. He w^as succeeded, probably in July, 1891, 



AT STOCKBRIDGE, -AND AWAYl 45 

by Thomas H, Haiig. He was ill-adapted to his field aud left in 
or about February, 1892. Rev, Jacob Van Rensslaer Hughes, Pres- 
byterian pastor of Shawano, now shepherds these people as he can 
amid other duties of a faithful pastorate. 

In 1871 some of the families renounced the tribal condition 
and became citizens, A movement is now on foot to break up the 
reservation system and allot land in severalty. It would seem that 
this might better have been done half a century ago. 

Doubtless these people are somewhat broken in spirit. But 
their history is an inspiration. And if this story of their past shall 
help to make better the present and the future, he who has written 
this imperfect sketch will be glad. 

In closing the story of these people we remember that they 
have been served in the pastorate by men of as eminent piety and 
as great ability as America, or perhaps the world, has yet pro- 
duced, that repeatedly they have carried the light of Christian civ- 
ilization into the wilderness, that theirs was the first evangelical 
church in what is now Wisconsin, and that from their humble mis- 
sion went light to the region round about and to tribes in the dark- 
ness of heathenism. When the Romanists had here no resident 
priest, when no Methodist itinerant had yet penetrated this wilder- 
ness, and in it the Episcopalians had neither church nor minister, 
these Christian Indians came hither as an organized church, and 
this church before any other was organized here, God blessed with 
a revival. The first free school in Wisconsin was theirs, and the 
first of the great company of women who here publish the divine 
word of education w^as of Stockbridge blood. As years went on 
they aided, through their pastor, in establishing churches among 
the whites. Fugitives from slavery found shelter in their settle- 
ment. Better than their service in six wars for our country, is the 
fact that wherever they lived there are now churches and schools 
which they helped to found and homes which they helped to make. 
Surely these Muh-he-ka-ne-ok, "the people of the waters that are 
never still," have a claim upon the grateful remembrance of all who 
love our Lord Christ. 



APPENDIX 



CONSTITUTION 

OF THE 

Stockbridge and Munsee Tribe 

OF INDIANS. 



A coimcil was called and held by the males of the Moh-be-con- 
news (commonly called the Stockbridge and Munsee tribe)yat Aaron 
Konkaput's house at our new homes near the southern boundary 
of the Menomonee Reservation, in the State of Wisconsin, this 30th 
day of December, A. T>.j 1856. 

Resolved, That John N. Chicks, Timothy Jourdan and Ziba 
T. Peters be a committee to form a Constitution similar to that 
heretofore adopted by the tribe and to present the same week from 
to-day for adoption. 

Resolved, That the tract of land granted to the united nation 
of the Stockbridge and Munsee Indians and is located in the State 
of Wisconsin, near on the north side of the southern boundary line 
of the Menomonee Reservation and west from Wolf River, shall 
hereafter be called or named, Moh-he-con-nuck, and by this name 
the place aforesaid shall ever hereafter be designated in all public 
acts and documents whereinsoever it may be named. 

Resolved, That the council now adjourn until one week from 
to-day, when there shall be an election of national officers, and that 
Ziba T. Peters, the Sachem, be authorized to provide victuals for 
the people on the expense of the nation. 

Entered of record by Pou-poon-hout, alias 

JOHN N. CHICKS. 

Pursuant to adjournment, the males of said tribe held a 
general council at the dwelling house of John Yoccum, this 
6th day of January, A. D. 1857. The committee reported the fol- 



THE CONSTITUTION, 49 

lowing articles of (institution, which were read and adopted and 
are in the following words, to-wit: 



Tir^e Cor(^stitTatioi:\. 

Whereas, The Great Spirit has made His mighty arm bare in 
the preservation and establishment of a part of the Moh-he-con- 
neew (known as the Stockbridge and Munsee tribe), on the western 
part of the Wolf River, on the north side of the southern boundary 
line of the Meuomonee Reservation, in the State of Wisconsin. 

Therefore, We, the Chiefs, Braves and Warriors of the Stock- 
bridge and Munsee tribe, being assembled at one new fire place at 
Moh-he-con-nuk, in the State of Wisconsin, this 6th day of Janu- 
ary, A. D. 1857, having considered that our peculiar situation high- 
ly demands combined efforts in order the more efficiently to exe- 
cute our best intentions and purposes hereinafter enumerated, do 
hereby voluntarily make, ordain and declare, that the following ar- 
ticles shall be considered as articles of our union and confedera- 
tions, which shall remain unalterable unless by common consent. 

Article I. 

There shall be no distinction made of the united tribe of Stock- 
bridge and Munsee Indians on account of descent or birth (saving 
where character and qualification shall render any person ineligible 
for any post of trust or honor), but all shall alike be entitled to en- 
joy the rights, privileges and advantages of the nation. 

Article II. 

That all such of the Stockbridges and Munsees, whether they 
are now residing in the State of New York or Wisconsin, or any 
where in the United States, who were not provided for either in 
land or money, shall at least have the privilege of coming and tak- 
ing up lots of land on the tract given to the Stockbridges and Mun- 
sees, by the treaty of February 5th, 1856. 

Article III. 

Every male of the age of twenty-one years or upwards (or un- 
der twenty-one years if legally married, in which case he shall be 
admitted on an equal footing wuth those of the age aforesaid), shall 
])e entitled to vote for national officers herein elective. 



m THE CONSTJTUTION. 

Article IV. 

Schools and the means of education shall ever be encouraged. 
Article V. 

No person or any assembly of people, met for the worship of 
God on the Lord's day or at any other time, shall be disturbed. 

Article VI. 

There shall be a Sachem elected for the term of three years, 
and five Counsellors for the term of one year. One of the Counsel- 
lors shall be chosen by the Sachem and Counsellors a Secretary, 
whose duty it shall be to keep all the acts and proceedings of the 
Councils, and generally do such writing of a public nature as be 
required by the Sachem and Counsellors; and in consequence of 
the death, resignation or necessary absence of the Sa^^hem, one of 
the Counsellors who received the highest number of votes, shall ex- 
ecute all the power and perform all the duties of the Sachem, dur- 
ing the vacancy occasioned by the resignation, death or necessary 
absence of the said Sachem. And in case of the death or resigna- 
tion of a Counsellor, the Sachem shall by notice, either in writing 
or otherwise, appoint a time and place to elect another in his stead 
to ser\'e for the residue of the term. The Sachem and the two 
others who had received the highest number of votes for Counsel- 
lors, shall (ronstitute the high court of the nation. 

Article VII. 

A Treasurer, two Peace makers, two Path Masters and one 
Sheriff, shall be elected annually on the day of election, and their 
powers and duties shall be prescribed by law. 

Article VIII. 

The general election shall be held on the first Tuesda^^ of Jan- 
uary annually, and it shall be the duty of the Secretary to give no- 
tice of tlie day of election, by posting up notices in two or three of 
the most public places of the town at least six days before the day 
of election. 

Article I X. 

The election shall be by ballot. 

Article X. 

The election shall be opened between the hours of nine and 
ten o'clock in the forenoon and shall be kept open until four 
o'clock in the afternoon. 



THE CONSTITUTION, 51 

Article XI. 
The Legislative Couiwil and High Court of the Nation shall 
be held at such time as sliall be provided bj law. 

Article XII. 
' The Sachem and the five Counsellors or a majority of them, shall 
adopt such of their original laws, criminal and civil, as may be 
necessary and best suited to the circumstance-s of the tribe. They 
also shall have the authority to make other laws in all cases for the 
good government of the tribe, not repugnant to any of the article,** 
herein enumerated. 

Article X Ml. 

Bill of F^i^hts. 

Section 1,— All men are born equally free and iiidepeudent. 
All power is inherent in, and all government of right originates 
with the people, is founded in their authority and instituted for 
their peace, safety and happiness. 

Section 2. — The people shall at all times have the right in a 
peaceable manner to assemble together to consult for the common 
good. 

Section 3. — Excessive bail shall not be required. Excessive 
fines shall not be imposed and cruel and unjust punishment shall 
not be inflicted. 

Section 4.- No person shall be deprived of his liberty or prop- 
erty, but by the judgment of his part or the law of the Nation; 
should the public exigencies make it necessary for the common 
preservation, to take any person's property or to demand his par- 
ticular services, full compensation shall be made for the same. 

Article XIV. 

The ISachem, Counsellors, Treasurer, Peace Makers, Path Mas- 
ters and Sheriff shall, before they enter upon the duties of their re'' 
spective offices, take and subscribe the following affirmation : I do 
solemnly affirm that I will support the constitution and laws of this 
nation and that I will faithfully discharge the duties of the office 

of according to the best of my ability. 

Article XV. 

Immediately after the signing of the articles herein enumerat- 
ed, the Council will proceed to elect two or three inspectors for the 
election of such officers as are required in the foregoing articles by 



II 



52 



THE CONSTITUTION. 



ballot, and who shall act in that capacity to all intents and pur- 
poses therein, during the term in which they are elected. 

As witness our names and marks, the day and year above 
written. 

JEREMIAH SLINGERLAND. 

JOHN W. QUINNEY, JR. 



ZIBA T. PETERS. 
JOHN (X) YOCCUM. 
HUMBLE JOURDEN. 
CORNELIUS M. ANTHONY. 
DANIEL (X) GARDNER. 
JACOB (X) KONKAPOT. 
TLMOTHY (X) JOURDEN. 
ELI WILLIAMS. 
HARVEY (X) JOHNSON. 
JOHN P. HENDRICKS. 
JACOB JACOBS. 
JEREMIAH SLINGERLAND 
CORNELIUS LITTLEMAN. 
CORNELIUS (X) YOCCUM. 
AARON KONKAPOT. 
GEORGE T. BENNETT. 
ALEXANDER (X) VVILBER. 
DANIEL TOUCEY. 
JOHN W. QUINNEY, Jr. 
MOSES (X) SMITH. 
JASPER (X) BENNETT. 
STEPHEN GARDNER. 



BENJAMIN (X) PYE, Third. 
PAUL W. QUINNEY. 
LEVI S. (X) KONKAPOT. 
LEVI (X) HALF TOWN. 
JEFFERSON (X) HALF TOWN. 
DOC. X) BIG DEER. 
JESSE M. JOURDON. 
JOSEPH L. CHICKS. 
JOHN N. CHICKS. 
ADAM DAVIDS. 
CORNELIUS AARON. 
WILLIAM GARDNER. 
JEDEDIAH WILBER. 
EDWARD XI BOWMAN. 
ISAAC DURKEE. 
JONATHAN (X) WATERMAN 
P. D. LITTLEMAN. 
DENNIS T. TURKEY. 
JOHN (X) LEWIS. 
WILLIAM (X) HIGH FLY. 



[Of course the attempt has been made to reproduce faithfully 
the transcript of the constitution given me. This accounts for the 
two spellings of the name declared to be that of the reservation,- - 
a name seldom used but worthy of practical adoption. The ''s" in 
"confederations" in the preamble may be a mis-reading. 

The government established by this constitution has lapsed. 
In reality "Mohheconnuk" is governed by the United States Indian 
agent. The practical socialism of the system which he administers 
seems to be a failure.] . 



I 



ADDENDA. 



The Bible of which mention is made ou page seTen ooutains 
ihe following inscription,* 

This with another volume, containing the Holy Bible, is the 
pious gift of the Reverend Doct. Francis Ajscouth, (Clerk of the 
Closet to His E-oj^al Highness Frederick, Prince of Wales ), 

To the use of the Congregation of Indians, at or near Housa- 
tonic, in a vast wilderness, part of New England; who are, at pres- 
ent, the voluntary Care, and Instruction, of the Learned and Relig- 
ious Mr. John Sergeant, and is to remain to the use of the Success- 
ors of those Indians from generation to generation^ as a testimony 
of the said Doctors Great Regard for the Salvation of their souls — 
and is over and above other Benefits, w-hich he most cheerfully ob- 
tained for the encouragement of said Mr. Sergeant, and in favor of 
the said Indians, 

At the Request of their hearty Friend and Well Wisher, 

THOMAS CORAM. 
London, the 31st day of December, 1745. 

It is my impression that Captain Coram was in England as so- 
liciting agent for the Stockbridge "charity school." Accordingly I 
<cherish his memory w-ith feelings of mournful and sympathetic in- 
terest. Then as now the greater part of the money needed to es*- 
tablish institutions of higher education must needs be provided by 
the lobbyist or the solicitor. 



Gideon Hawlej^ whose name occurs on page thirteen deserves 
somewhat more of mention than is there given him. He graduated 
at Yale in 1749. He dated his service at Stockbridge from the 5th 
of February, 1752. His work there seems for the most part to have 
been among "Mohawks, Oneidas and Tuscaroras from Kanajohar- 
ry and Onohoghwage." He preached to them and taught their 



54 ADDENDA, 

children. In September, 1752, he visited the Iroquois in New 
York. Apparently he determined to establish a mission among- 
them. Of his second departure from Stockbridge to New York he 
writes: "It was on Tuesday, May 22nd, 1753, when Mr. AVood- 
bridge, myself and company set out from Stockbridge for the In- 
dian country. Our departure upon so great an errand as the plant- 
ing of Christianity in the wilderness about an hundred miles be- 
yond any settlement of Christian people drew the attention of the 
whole town. And the Rev. Mr. Edwards, his wife and others ac- 
companied us a considerable distance into the words toward Kin- 
derhook." The end of their journey seems to have been Onoh- 
quaga f on the Susquehannna. 

These men found among the Indians a wish for a prohibitory 
liquor-law. Mr. Woodbridge represents I Indians as desiring to 
say to the governor, "My brother, I would have you tell the great 
men at Albany, Skenectetee and Skohary § not to bring us any 
more rum." 

Mr. Hawley's stay in New York could not have been a long 
one. "I was ordained in the Old South meeting-house (Boston) 
31st July, 1754." Immediately thereafter he removed again to 
Stockbridge. After he was driven from this place by Colonel Wil- 
Hams's machinations he labored, according to E. W. B. Canning, 
among the Indians in New York until the outbreak of the Revolu- 
tionary War. Then he served as chaplain in the colonial army. 
Died at the age of eighty years, 1807, October 3d. 

As Jonathan Edwards has been again mentioned, we may here 
give the date of the dismissing council at Northampton: 1750, 
January ^Oth:^ He was installed at Stockbridge 8th of August, 
1751. The council by which he was advised to go to Princeton 
met 1758, January 4th. 



Under date of 1890, July 3d, Miss Sarah E. Marsh expressly 
states, doubtless from information derived through her father, that 
Metoxen and his party from Indiana came to Green Bay in 1822. 

t Note.— Doubtless the *'OnohoghAvage" named above. 
X Note.— In a letter to Governor Sir William Johnson, dated at Albany, 
1753, June 26th. 

§ Note.— Schenectady and Skoharie. 



ADDENDA. hh 

She mentions also a Munsee pagan family who came from New 
York that same year. It is not likely that they came alone. We 
may conclude then that, as Mr, Ellis says, a party of emigrants did 
come from New York that autumn, f The family that Miss Marsh 
mentions became Christians. They took the name of Scott. After 
the early death of their son Cosen, who was converted in 1837, Mr. 
Marsh, deeply moved by the young man's religious experience, 
made it the subject of a published narrative. 



It may have been noticed that the Indian church and mission of 
^arly years in Wisconsin are sometimes spoken of as Congregation- 
al and sometimes as Presbyterian. Doubtless the church was orig- 
inally Congregational. In New York it may have become con- 
nected, according to the "plan of union" with some presbytery. We 
have seen what was its relationship here. It was successively con- 
nected with the Madison and Winnebago local conventions. At 
the organization of the former, 1846, November 17th, it was repre- 
sented by Austin E. Quinney as delegate. Rev. Jesse Miner is 
spoken of as a Presbj^terian by his daughter, and such was Mr. 
Marsh's denominational preference also. For he was one of those 
who in the autumn of 1851 helped organize the (new school) pres- 
bytery of Columbus. 

Of the removal to the present Stockbridge reservation Mrs, 
Slingerland wrote (1891, January 6th): "My husband and I came 
here in 1857, in February. We were on the road with sleighs two 
days, the 14th and 15th. The rest of the tribe came as they could. 
The last came two years after the treaty was made. From dates 
which I have we had been here some six or seven years ]>efore the 
Methodist church was organized, in 1863-4. But from the time we 
came we met together for Sabbath services every Sabbath and for 
Thursday prayer meetings. * * * * The Methodist 
church continued until th-^ present Presbyterian church was organ- 
ized." 

Mr, Slingerland was ordained by the presbytery of Winnebago 
probably about the time the church was reorganized under the 
present form. "For thirty years," his wife wrote, "we enjoyed the 

t See page twenty-two. 



56 ADDENDA, 

training of the children, not only in the sciences but in moral aod 
religious principles, Mr. Slingerland would teach the school from 
New Year's day to the last of April. Then I would take the school 
until Christmas." Thus Mrs. Slingerland wrote under date of 1890, 
September 19th. 

Mr, Slingerland was born, 1818, February 6th. His father was 
a w hite man, his mother a Muh-he-ka-ne-ew\ The son was educat- 
ed at Dartmouth. Owing to the fact that he was an Indian he pro- 
bably received, both there and at Bangor, more attention than was 
good for him. It is said that he was somewhat of a ladies' pet» 
At the time of his marriage in 1852, himself and wife were members 
of the church of Neenah. f Whether or not he ever made that 
place his home 1 do not know. Were his good wife living, — she 
died last year in Minnesota, — it would perhaps grieve her to have 
me leave unsaid some of the things she so sincerely believed con- 
cerning him. And 1 dare not say that she did not have good rea- 
sons for her belief. Mr. Slingerland died 1884, June 5th. 



Miss Quinney, Wisconsin's firt-t school mistress, X ^^'^^ ed- 
ucated at Clinton, New York, and at Cornwall, Connecticut. M 
the latter place she spent six years. It was in 1828 that she began 
to teach the mission school at Statesburg, — probably, as I have 
said, the first free school in Wisconsin. 

"The Hon. E. S. Miner of Necedah, § one of her pupils, says 
that she was a better teacher than the average of teachers to-day. 
Her methods, many of them, were similar to those of the present 
day. The pupils were mostly Indian children, but the language 
used was English. Daboll and Smith's arithmetic, Webster's 
spelling book, the old English reader, Columbian orator and Wood- 
bridge's geography were her text books. There was no Wisconsin 
then, all Michigan on both sides of the lake. The Indians were 
poor in mathematics, but excelled in penmanship. She rarely 

f Note.— Congregational at first, now Presbyterian. 

X Note.— In this same year, according to Secretary R. G. Thwaites, a Miss 
Caroline Russell taught at Shantytown, an early settlenn^nt whose site is near 
the present city of Green Bay. 

§ Note.— Son »f Rev. Jesse Miner and member (1S71-2) of the VVisconsin 
>eJiate. 



ADDENDA, 57 

whipped; opened her school with prayer. It w^as modeled after 
the best public schools of New England at that time. The school 
was in connection with a Presbyterian mission. She refused to 
marry the sheriff of Brown county; too proud to marry a white man, 
she married an Indian minister, and lived to a good old age in Wis- 
consin. Sixty-three years finds great improvements in the school 
system of Wisconsin, but whether a child at present gets any bet- 
ter knowledge of the elementary branches during the first ten years 
of his life than he did then is doubted." 

To the above, from the ''Door county Advocate," may be add- 
ed paragraphs from an article f by Superintendent Henry 
Severin of New Ho] stein, Calumet county. 

"Miss Quinney was highly respected by the whites, and moved 
in their best society at Fort Howard. She married Daniel 
Adams, a Methodist clergyman. Mr. Adams was a Mohawk In- 
dian, and at that time a missionary to the Oneidas, and is spoken 
of as a pious and intelligent man. With him she removed to Mis- 
souri, where he became pastor to a band of Senecas, After his 
death she became the wife of a Cherokee editor, with whom, after 
some years, she returned to her farm in Stockbridge, which her son \ 
has lately sacrificed in order to push a claim that his' kinsmen be- 
lieve they have against the United States. Here she died about 
eight years ago. 

"About one mile north of the little village of Stockbridge on the 
east shore of Lake Winnebago, is a small graveyard. In the midst 
of monuments telling of sachems and other notables of the Stock- 
bridges, is a little mound of turf with a few scanty flower bushes 
upon it; it covers the remains of Electa Quinney, Wisconsin's First 
Teacher." § - 

In connection with this subject of early schools the second note 
on page twenty-seven contains certain errors. . Thomas _S. Johnson 
of Onondago, New^ York, was probably the first man who taught 
school at Green Bay and so the first to teach within the present 

t Note.— Wisconsin Journal of Education, December, 1891. 

I Note.— John Clark Adams. 

§ Note.— "She was born," Mr, Severin says, "about eighty-seven years 
ago. * >- * * First taught school among the Indians in New 

York." 



58 ADDENDA. 

limits of Wisconsin. His agreement with those who became his 
patrons was "to teach reading, writing, arithmetic and the English 
language, during the space of nine months from this date" (the 
10th of November, 1817 ).t 



The slaves whom the writer had in mind were brought by a 
Mr. Goodell to Green Bay and hidden there in the belfry of the 
church by Pastor and Mrs. Porter. That was probably in 1855. 
See page forty-five. 



were Queen Anne's, King George's, the French 
and Indian, the Revolution, the second war with Britain and the 
pro-slavery rebellion. See page forty-five. 



The use of the Gregorian calendar was legally established in 
Great Britain and her colonies by enacting that the day following 
the 2nd of September, 1752, should be accounted the 14th of that 
month. In speaking of Dr. Bellamy's letter I should have said 
that the date thereof is probably new style, not old. X 



A story told by Mrs. Benson needs no comment : An Indian, 
having been refused credit for whisky, filled his jug with water 
and rowed past where Mr. Marsh was standing on the lake shore. 
The good missionary entreated the Indian to pour out the (suppos- 
ed) whisky, and finally offered him a dollar if he would do so. 
This the Indian did and, as the water had not taken the smell of 
whisky from the jug, Mr. Marsh was deceiyed and paid the dollar. 
With the money the Indian returned to the saloon keeper and got 
for cash what he could not get on credit. 

t Note.— Of Jacobs or, rather, "J. Bte. S. Jacobs," as he wrote his name,— 
the "S." being for Ste., or St.,— I feel certain of little save that morally and oth- 
erwise he was totally unfitted to be a teacher. 

J Note.— Other errata should be mentioned : "These" for "those," intro- 
duction, page xiv, twelfth line; "Thackeray" for the misspelling on page sev- 
en; "whoever" for "wherever," page sixteen, second note; and the corrected 
possessive "Chicks's" on page forty. "York money," says Professor A. L. 
Perry, "was issued at an avowed discount of twenty-five per cent." See page 
eight. 



INDEX. 



Page. 

Abraham (a Munsee), 19 

Adams, Daniel 57 

Adams, John Clark 57 

Adams, Sabra Howes 41 

Albany, 3, 8, 54 

Albany county, 26 

Algonkin, 2 

Alps, 29 

Ambler, Augustas T. 26 

America, 45 
American Board, 

xiv, 30, 34, 35, 42 



Page. 
American Board, Mission 

house of the 27 

American Missionary Asso- 
ciation, 18 
Appenoose, 37 
Andover seminary, xiv 
Ark of the Covenant, 28 
Army, Union 44 
Arnold, Benedict 15 
Aupaumut, Hendrick 19, 20, 27 
Ayscouth, Rev. Dr. Francis 

xiii, 7, 27, 53 



B 



Bangor seminary, 40, 56 

Bar])er, Abel Lester 34 

Basel, 29 

Bellamy, Joseph 13, 58 

Belcher, Governor Jonathan 2, 4 
Beloit college, xiii 

Bennett, George Thomas 26 
Benson, Rev. H. H. 41 

Benson, Mrs. H. H. 42, 58 

Berkshire county, 2 

Bethlem, 13 

Black Hawk, 36 

Blaisdell, Prof. J. J. xiii, xiv 
Board of Commissioners for 
Indian Affairs, 1 



Boston, 2, 13 

Boyd, James Madison 26, 31 

Bradley, Isaac S. xiii 

Brainerd, David 8, 9, 11 

Brothertown settlement, 17 

Brothertowns, 16, 27 

Brown county, 57 

Brunson, Rev. Alfred 30 

Bull, Rev. Nehemiah 3 

Burgoyne, 15 

Burgoyne's surrender, 19 

Bushnell, Horace xi 

Buttes de Morte, 35 



Cades, 23 


C^arlisle, 


7 


Cadle, Rev. Richard Fish 29 


Cayugas, 


44 


Calhoun, John Caldwell 22 


Cedar Hill, 


26 


C'amp, Rev. C. W. xiv 


Chalemuc, 


2 


Canada, 15, 19, 27, 39 


Charles, Cornelius S. 


30 


Canning, E. W. B. 


"C'harles, Landgrave of 




9,10,13,16,54 


Hesse, Denmark." 


28 



60 



IXDEX. 



Tiige. 

Champlain, Lake ix 

Cheekthaukon, Jacob 80 

Chequanipgon Bay, xii 

Cherokee editor, 57 

Chicago, 23 

Chicks, J. N. 40, 48, 58 

Childs, "Colonel" Ebenezer 26 
Choctaws, 26 

Christianity, obstacles to 26 

Clapp, Rev. Luther xiv 

Clay, 39 

Clinton, 19, 56 

Clinton, Governor De Witt 24 
Clinton, Kev. O. P. 42 

Cohahatatea, 2 

Congregationalists, 21 

Congregational mission , 40 

Cook's Corners, Baptist " 

church of 20 

Constitution of Stockbridge 

and Munsee tribe 48, 49 



Page. 

Colloden, 7 

Colton, Rev. Calvin 

7, 27, 28, 29, 43 
Columbus, presbytery of 22 

Commissioners, Board of, for 

Indian Affairs 1 

Commuck, Thomas 16 

Congress, vii, 40 

Congress, Continental 15 

Conkepot, 1 

Connecticut, 6, 10, 18, 22, 27 
Convention, Presbyterian and 
Congregational 

vii, xiii, 39, 42, 43. 
Coram, Thomas, xiii, 53 

56 

xiii 

7 

35 



Cornwall, 
Crete, Nebraska, 
Cumberland, Duke of 
Cumberland Presbyterians 
Cutler, Colonel (Captain 
Enos?) 



35 



D 



Dakotahs, 29 

Dartmouth college, 17, 56 

Davidson, J. N. xiii 

Davenport, Mr. 36 

Deerfield, 4 
Delaware Indians, 

viii, 2, 9, 18, 19, 20, 21, 31 

Delaware river, viii, 9 

Denton, Rev. Samuel 30 

Des Moines river, 37 

Detroit, 31 



Dickinson, "General" Wil- 
liam 26 
Doane college, xiii 
"Door County Advocate" 58 
Downer college, xiii 
Durrie, Daniel Steele xiii 
Dutch traders, 2 
Dutch settlers, 5, 10 
D wight. President Timothy 
(the elder) of Yale, 1, IS 



Education, Wisconsin Jour- 
nal of 57 

Edwards, Jerusha 9 

Edwards, Jonathan (the el- 
der) xii, 2, 9, 12, 13, 14, 15,23, 54 

Edwards, Jonathan (the 
younger) xii, 1 

Edwards, Timothy 15 



Ellis, A. G. 


22, 55 


EJskwatawa, 


19 


Ely, Edward F. 


31 


England, 


17 


Enghsh (and colonists) 


12 


Episcopal mission, 


26, 29 


Episcopalians 


45 



INDEX. 



61 



Page. 

Farmingtoiis, 16 

Field, Cyrus VV. 6 

Field, David Dudley, D. D. 2 
Field, Justice Stephen J. 6 

Fisher, Rev. Thomas Knox 44 
Fond du Lac, xiii 

Fort Howard, 22, 58 

Fox river, 22, 24, 27, 44 

Fox tribe, 31 



Page. 
Foxes 36 

Freedom of the Human Will, 

treatise on 14 

Frederick, Prince of Wales 7, 53 
French and Indian war, 12, 58 
French, the 2, 35 

Fugitive slaves, 45. 58 

Fur company, American 36, 38 



Galena, 37 

Gavin, Rev. Daniel 29, 30 

George II., 58 

George III., 7, 17 

Goodell, Mr. 58 

Grand Cakalin, 31 

Grand C^Jrossing, 25 

Grand Kaukaulin, 22, 23 

Grand Kakalin, 22 



Grande Kawkawlin, 27 

Great Barrington, 2, 3, 10, 12 
Great Britain, 17, 58 

Green Bay, 2, 22, 23, 25, 27, 29, 
31,34,38,39,54,56,57,58 
Green Bay church, 39 

Greene, Secretary David 31 

Gregorian calendar, 58 

Gresham, x 



H 



Hall, Chauncey 31, 

Hampton, 

Harding, Rev. John W. 

Harrison, General W. H. 

Hartford, 

Harvard college, 

Hatfield, 

Haug, Thomas H. 

Hawley, Rev. Gideon 

Hendrick, (Aupaumut) 

Heudrick, Solomon U. 

Hendrick, Thomas T. 

Hesse Darmstadt 



34,39 

7 

6 

20 

27 

7 

4 

45 

13, 53 

20 

19,20 

30 

28 



Illinois, 25 

Indiana, 19, 20, 21, 22, 54 

Indians, New York act for- 
bidding sale of liquor to 18 
Indians (Boston) society for 
propagating the Gospel 
among 18 



Hoard, William Dempster 17 
HoUis, Rev. Isaac 7, 8, 10, 13 
Hollis, Thomas 7 

Hopkins, Rev. Samuel 

3,2,3,4,11 
Hopkins, Rev. Samuel (the 

younger) 12 

Housatonic, 7, 53 

Housatonic riyer, • ~- 1 

Housatonics, 1 

Hudson Bay, 10 

Hudson river, 2 

Hughes, J. V. XI, 45 



I 



Indian church, 
"Indian Town," 
"Indian ring," 
Iroquois, 



1 

4 

13,15 

2, 10, 39, 54 



62 


INDEX. 






Page. 


Page. 


Jacobs, Jean Baptiste 


27,58 


Johnson, Sir William 


54 


Jefferson, President 


19,20 


Jones, J. P. 


42 


Jersey campaigns, 


15 


Jones, Miss Electa 


2, 17 21 


Jesuits, French 


44 


Jourdan, Timothy T. 


30,48 


Johnson, Thomas S. 


57 






Kananjohary, 


P 

53 


Keshena, 


xi 


Kansas, 


39 


Kinderhook, 


54 


Kaukauna, 


25,26 


King Ben, 


vii 


Kaunaumeek, 


8, 9, 11 


Konkapot, 1, 2, 3, 4, 5, 6 


Kellogg, Captain Martin 


10 


Konkapot, Cather ine 


5 


Kent, 


6 


Konkapot, Mary 


5 


Kent, Chancellor James 


24 


Konkaput, Aaron 


48 


Ke-o-kuck (Ke-o-kuk) 


36 






La Pointe, 


I 
xii 


Lebanon, 


8 


Ladwig, Nicolaus 


6 


Leni-Lennappes, 


18 


Lake Harriet, 


29 


Livingstone manor. 


10 


Lake Superior Congregati 


lon- 


London, 


7, 27, 28 


al Club, 


xii 


Longmeadow, 


2, 6, 11 


Land company (Ogden), 


39 


Louis II., 


28 


Leavitt, Orpha E. 


xiii 






Mackinaw, 30, 31, 34 


Methodist services, 


40 


Madison convention, 


55 


Metoxen, John 19, 20, 21, 22, 23, 


Madison county, 


16,20 


25, 30, 33, 35, 36, 37, 39, 44, 54 


Madeline Island, 


xii 


Miamis, 


19 


Mahaiwe, 


4 


Michigan, 


31, 56 


Mahecanittuck, 


2 


Michigan, Lake 


22 


Manhattan, 


ix 


Miller, Andrew 


30 


Manhattas, 


ix 


xMiller, Josiah W. 


30 


Marquette, 


29 


Miller, Samuel A. 


30,42 


Marsh, Miss S. E. 27 


, 54, 55 


Miller, W. G. 


40 


Marsh, Mrs. 


41 


Milwaukee, 


34 


Marsh, Rev. Cutting xi, 


xiv, 17, 


Milwaukee Lake Shore and 


20, 27, 31, 32, 33, 35, 38, 40, 42, 


Webtern railway. 


26 




55,58 


"Milwaukee Sentinel," 


xii 


Massachusetts, 1, 2, 6, 9, 


10, 12, 


Miner, E. S. 


56 


15,17 


, 18, 44 


Miner, Rev. Jesse 




Menomonee reservation, 


48, 49 


24, 25, 26, 


27, 55, 56 


Menomonees, xi 


,22,35 


Minneapolis, 


29 


Methodist church, 


44, 55 


Minnesota, 


30, 31, 56 



INDEX. 



63 



Page. 

"Missionary Herald," 

21, 24, 32, 39, 40 
Missionary Society, United 

Domestic 24 

Missionary Society, Ameri- 
can Home xi, 24, 34 
Missionary Society, Congre- 
gational Home 24 
"Missions on Chequamegon 

Bay," xii 

Mississippi, 31, 33, 35, 38, 39 
Mississippi, Upper 29 

Missouri, 29,39 

Mohawks, 3, 13, 53, 57 

Moheakunnuk, 19, 24 

Mohegans, viii, ix, 16 

Mohegan or Mohican, 2 

Mohigans or Mohicans, () 

Moh-he-con-neew, 49 



Page. 

Moh-he-con-news, 48 

Mohicannettuck, 2 

MontaukS; 16 

Moravians, 6 

More's charity school, 17 

Morse, Jedidiah, D. D. 

18, 20, 22, 44 
Moshuebee, 15 

Muh-he-con-nevv, ix 

Miih-he-con-uuk, 1,2,9, 16,48,49 
Muh-he-ka-ne-ew, 

vii, xii, 1, 25, 56 

Muh-he-ka-ne-ok, x, 1, 2, 11, 14, 

17, 22, 41, 44, 45 

(Different forms of the 

above name) 1 

Muh-he-ka-ue-u\v, 1 

Munsee, 19, 49, 55 

Munsees, viii, 22, 24, 39, 49 



N 



Nanticokes (Nahanticks) 

Narragansetts, viii, 

Nau-nau-neek-nuk, David 

Nebraska, xiii, 

Necedali, 

Neenah, 

"Negro Slavery in Wisconsin" 

Nehaiwe, 

Newbury, Oliver 

New England, 7, 9, 12, 29, 

New Haven, 4, 

New Holstein, 

New Jersey, 4, 9, 

New Stockbridge, 16, 17, 

New Stockbridge church, 

Occum Rev. Samson 

Ogden Land company. 

Ohio, 

Ohio, presbytery of 

Old South meeting-house, 

Oliver Newbury (]x)at) 

Ojibway mission, 

Oneida, 



16 


New York, 2, 6, 8, 10, 13, 15, 16, 


16 


17, 18, 19, 20, 22, 24, 26, 39, 44, 


vii 


49, 54, 55, 57 


29 


New York city, 24 


56 


"New York Indians," 22 


56 


Newington, 10 


xii 


Niagara, 12 


4 


Ninham, Daniel (or Abra- 


31 


ham) 15 


57 


Norcross, Rev. L. P. 39, 41, 43 


22 


Northampton, 9, 12, 14 


57 


Northern Missionary Society, 22 


14 


"Northwestern Congrega- 


18 


tionalist," xii 


24 


Norwegian mother, x 
Oneidas, 13, 16, 26, 53, 57 


17 


39 


Oneida county, 16 


37 


Onohoghwage, 53, 54 


21 


Onondago, 57 


54 


Onondagoes, 44 


31 


Oshkosh, X 


21 


"Our Church Work," xii 


21 





64 



INDEX. 





Page. 




Page. 


"Panoplist," The 


21 


Portage. 


36 


Patch gatcock, 


6 


Porter, Rev. Jeremiah, 


D. D. 


Pennsylvania, 


6 




xiv, 39 


Penobscot, 


viii 


Prairie du CL .^n, 




Penobscots, 


viii 


26, 27, 29, 


30, 35, 36 


Pequots, 


viii 


Preacher, The 


14 


Perrot, Nicholas 


29 


Presbyterians, 


21 


Perry, Professor Arthur La- 


Presbyterian church. 


44,55 


tham 


13,58 


Presbyterian mission, 


57 


Peters, Ziba T. 


48 


Protestant sermon, first in 


Phelps, William 


37 


Wisconsin 


22 


Philadelphia, 


17 


Protestant church-building ; 


Pine Bend, 


36 


first in Wisconsin, 


25 


Piqua, 


21 


Princeton, 


14,54 


Pooh-poo-nuc (Poo-poo-nah) 3, 5 


Puritan church, 


26 


Pon-poon-haut, 


48 


Puritan, 


44 


Queen Anne, 


C 

59 


Quinney, John W. 




Quinney, Austin E. 


19,30,55 


vii, ix, 24, 


30, 39, 44- 


Quinney, Miss Electa W. 








27, 56, 57 


i 




Red River, 


x,44 


River Indians, 


xi, 1, 2 


Red Wing, 


30 


Rock Island, 


36 


Reidsville, 


vii 


Romanists, 


25 


Revolution, American 15, 16, 19 


Rome, church of 


xii 


Revolutionary war, 


13 


Royce, Miss Nancy 


19 


Rhine, 


29 


Russell, Caroline 


56 


Sac village, 


35 


3 

Sergeant, John (younger) 15, 17. 


Sacs, 


31, 36, 37 


18, 19,20, 


21, 23, 24 


Sandy Lake, 


31 


Severin, H. 


57 


Schenectady, 


54 


Shantytown, 


26, 56 


Schoolmistress, first 


in Wis- 


Shawano, 


x,' xi, xii 


consin. 


27 


Shawano countj^ 


43 


Scott's commentary, 


21 


Shawnees, 


9 


Scott, Cosen 


55 


Sheffield, 


1 


Scharf s History, J. Thomas 6 


Shekomeko, 


6 


Scotland, honorable 


society 2. 17 


Shirley, Governor William, 


Senecas, 


44,57 


of Massachusetts 


12 


Sergeant, John (elder) viii, xii, 3, 


Signers of constitution 


52 


4,5,6,8,9,10,11, 


12 13, 28, 53 


Sincoe, Lieut.-Col. 


15 



INDEX. 



65 



Page. 

Six Nations, 10,17,39 

Sioux, 29 

Skatekook, 1 

Skoharie, 54 

Slaves, fugitive j-^ 45, 58 

Slingerland, Rev. Jeremiah 

28, 40, 41, 42, 44, 55, 56 
Slingerland, Mrs. Sarah J. 

28, 55, 56 
Smith, John Y. 25, 26 

Society in Scotland, for the 
propagation of Christian 
knowledge, 2 

South Kaukauna, 20, 22, 24 

•'Southern Congregational- 

ist," xii 

Springfield, 2 



'Stabber," The 



36,37 



Statesburg, 

20, 24, 26, 29, 30, 31. 56 

St. Chrishona, 29 

St. Jacobs, J. B. 58 



Page. 
Straum. Louis 29 

Stevens, Rev. Jedidiah Dvvight 

27, 28, 29, 30, 31 
Stevens, Miss Lucy C. 30 

Stockbridges, vii, xi, 2. 15, 17, 
19, 20, 22, 24, 25, 26, 27, 28, 32, 
37, 38, 39, 40, 42, 45, 48, 49 
Stockbridge, church of vii, 17 
Stockbridge Indian church, 

1, 12. 39, 54 

Stockbridge, England, 6 

Stockbridge, Massachusetts, 

viii, ix, 2, 4, 6, 7, 8, 9, 10, 11, 

12, 13, 14, 16, 43, 53, 54 

Stockbridge, Wisconsin, 

x, xi, 23, 34, 35, 40, 42, 44, 55, 57 
Storm, Miss Helen C. 23 

Stoughton, xiii 

Susquehannah, 9, 54 

Stowe, Mrs. Harriet Beecher 1 
Switzerland, 29 



Tanner, Dr. H. B. 
Tatepahqsect, 
Tau-tau-yah-com-mo-wah, 
Tecumseh, 

Thackeray, William Make- 
peace, 
Thanksgiving, institution of 
Thor's hammer, 



24 


Thwaites, R. G. 


xiii, 56 


19 


Trempealeau, 


29 


'tiii 


Trempealeau county, 


30 


19 


Trinity college. 


27 




Turkey, Dennis 


xiii 


7 


Tuscaroras, 


13,53 


19 


Two Rivers, 


xiv 


14 







u 



Umpachene, 2, 4, 5 

Union army, 44 

Union college, 1 

United States, xiii, 15, 26, 49, 57 



United States government, 

22, 30, 35 
United States, Congress of vii 
Utica, 16 



W 



Wah-nuh-wah-meet, 25 

Wah-pa-sha, 30 

Wah-weh-wee-nee-meew, 27 

Wappecommehkoke, 19 

Washington (city), vii 

Washington, General 15, 16 
Washing-ton. P^^side•lt 17,18,20 



Watts, Dr. Isaac 7 

VVaun-nau-con, vii, ix 

Wauwatosa, 41 
Wauwaumpequunnaut, John 8 

Webster, 39 

Wesley, John 12 

Westfield, 3 



66 



INDEX. 



Page. 

14,15 
1 



West, Kev. Dr. Stephen 
West Springfield, 
Westchester county. 
Whitefield, Rev. Geo. 
Whitney, Mrs. M. A. 
Whittier, John Grreenleaf 
White Plains, 
White River, 19, 20 21, 22 

Wilder, Rev. S. P. xiv 

Williams, A. W. 
Williams college, 
Wilhams, Col. Ephraim, 
(senior) 7, 

Williams, Eleazar 
Williams, Stephen D. D. 
2, 
W^illiamson, Thomas S. 
Winnebago convention, 

do Fort 

do Lake 

xi, 22, 40, 43, 44, 57 



6 
12 
25 
14 
15 



44 
7,13 

13,54 
2,29 

3,4,5 

36,37 

55 

34 



Page. 

Winnebago, presbytery of 55 

Winnebago Reservation, 42 

W^innebagoes, 22, 35 

Winona, 30 

Wisconsin, vii, xi, xii, xiii, 1, 17, 

19, 20, 21, 22, 23, 24, 25, 

26, 27, 29, 34, 36, 39, 43, 

48, 49, 55, 57, 58 

do State Historical 

Collections, Vol. II. 22 

do do Vol. IV. 16 

do do Vol. VII. (p. 453) 26 

do do Vol. XII.' xii 

do State Historical 

Society, xii, 15 

do presbytery of vii 

Wnahktukook, 1 

Wood, James 6 

Woodbridge, Timothy 

4, 10, 12, 13, 54 
Wolf River, x, 44, 48, 49 



Yale college, 
Yoccum, John 



3, 4 I York money, 

48 I 



8,58 



Zinzendorf, Count von 



,^ 



H32 75 









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e 






c 



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:£ 



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c-\ 






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